Maharatnakuta Sutra #48
T11n0310_119 大寶積經 第119卷
大寶積經卷第一百一十九
大唐三藏菩提流志奉 詔譯
勝鬘夫人會第四十八
CHAPTER ONE
如是我聞：
Thus have I heard:
一時佛在舍衛國祇樹給孤獨園。時憍薩羅波斯匿王及末利夫人初證法已，共相謂言：「我女勝鬘！慈晤聰愍多聞智慧，若見如來，於甚深法速能解了無諸疑惑。我今應當令善諭者發其誠信。」作是議已，王及夫人即便作書，稱揚如來真實功德。時遣一使名真提羅，奉持王書詣無鬪城授勝鬘夫人。時勝鬘夫人發書尋繹，頂受忻慶生希有心，向真提羅而說偈言：
At one time, the Buddha was staying in Śrāvastī at Jeta's Grove, in Anāthapiṇḍada's Park. At that time, King Prasenajit of Kośala and Queen Mallikā, having just realized the Dharma, said to each other: "Our daughter Śrīmālā is compassionate, intelligent, wise, and knowledgeable. If she were to see the Tathāgata, she would quickly understand the profound Dharma without any doubts. We should now have someone eloquent inspire her sincere faith." Having made this decision, the king and queen wrote a letter praising the Tathāgata's true virtues. They then sent a messenger named Candirā to deliver the royal letter to Śrīmālā in the city of Ayodhyā. When Śrīmālā received and read the letter, she accepted it with joy and reverence, giving rise to a rare state of mind, and spoke these verses to Candirā:
我聞如來聲， 世間頗難遇， 斯言若真實， 當賜汝衣服。
I hear the voice of the Tathagata, Rarely encountered in the world. If these words are true, I shall bestow upon you garments.
若彼佛世尊， 為利世間現， 必應見哀愍， 令我覩真相。
If that Buddha, the World-Honored One, Appears to benefit the world, He should surely show compassion, And let me behold his true form.
言念須臾頃， 佛於虛空中， 現不思議身， 普放大光明。
In an instant, as these words were spoken, The Buddha appeared in the sky, Manifesting an inconceivable body, Radiating great light everywhere.
勝鬘及眷屬， 皆悉來集會， 合掌瞻仰禮， 稱讚大導師：
Śrīmālā and her retinue All gathered together, Joined palms in reverence and bowed, Praising the Great Teacher:
如來妙色身， 世間無與等， 無比不思議， 是故今敬禮。
"The Tathagata's wondrous form Is unequaled in the world, Incomparable and inconceivable, Thus I now pay homage.
如來色無盡， 智慧亦復然， 一切法常住， 是故我歸依。
The Tathagata's form is inexhaustible, As is his wisdom. All dharmas are eternally abiding, Thus I take refuge.
善調心過惡， 及與身四種， 到不思議地， 故我今敬禮。
Well-tamed are the evils of mind, And the four kinds of body, Reaching the inconceivable ground, Thus I now pay homage.
知諸爾炎法， 智身無罣礙， 於法無忘失， 故我今敬禮。
Knowing all dharmas of such nature, The wisdom body is unobstructed, Never forgetting the Dharma, Thus I now pay homage.
稽首過稱量， 稽首無倫等， 稽首法自在， 稽首超思惟。
I bow to the one beyond measure, I bow to the one without equal, I bow to the master of Dharma, I bow to the one beyond thought.
哀愍覆護我， 令法種增長， 逮及最後身， 常在如來前。
Compassionately protect me, Let the seeds of Dharma grow, Until my final body, May I always be before the Tathagata.
我所修福業， 此世及餘生， 由斯善根力， 願佛恒攝受。
The merits I have cultivated, In this life and others, By the power of these good roots, May the Buddha always embrace me."
時勝鬘夫人說此偈已，及諸眷屬一切大眾，頂禮佛足。爾時世尊即為勝鬘而說偈言：
When Queen Śrīmālā had finished reciting these verses, she and all her retinue and the great assembly bowed their heads to the Buddha's feet. At that time, the World-Honored One spoke these verses to Śrīmālā:
我昔為菩提， 曾已開示汝， 今復值遇我， 及來世亦然。
In the past, for the sake of bodhi, I have already instructed you. Now you encounter me again, And in future lives, it will be the same.
說此偈已，即於會中授勝鬘夫人阿耨多羅三藐三菩提記：「汝今稱歎如來殊勝功德，以此善根，當於無量阿僧祇劫天人之中為自在王，諸所受用皆悉具足，所生之處常得遇我，現前稱歎如今無異。復當供養無量無數諸佛世尊，過二萬阿僧祇劫當得作佛，號曰普光如來、應、正等覺。彼佛國土無諸惡趣衰老病苦，亦無不善惡業道名。其中眾生形色端嚴，具五妙境純受快樂，蔽於他化自在諸天。彼諸眾生皆趣大乘，諸有如是學大乘者悉來生彼。」時勝鬘夫人得授記已，無量天人心懷踊躍，咸願往生彼佛世界。是時世尊皆與授記當生彼國。
After speaking these verses, the Buddha bestowed upon Queen Śrīmālā the prediction of anuttara-samyak-sambodhi (supreme perfect enlightenment) in the assembly, saying: "You have now praised the Tathāgata's excellent virtues. With this good root, for countless asaṃkhyeya kalpas, you will be a sovereign king among gods and humans, with all enjoyments fully provided. Wherever you are born, you will always encounter me and praise me as you have done now. You will make offerings to countless Buddhas, and after twenty thousand asaṃkhyeya kalpas, you will become a Buddha named Samantaprabha Tathāgata, Arhat, Samyaksaṃbuddha. In that Buddha-land, there will be no evil realms, no decay, old age, sickness, or suffering, and not even the name of unwholesome karma paths. The beings there will have dignified appearances, possess the five supernatural powers, and experience pure joy, surpassing even the Paranirmitavaśavartin gods. All beings there will incline towards the Great Vehicle, and all those who study the Great Vehicle will be born there."
After Queen Śrīmālā received this prediction, countless gods and humans were filled with joy and all wished to be reborn in that Buddha-land. At that time, the World-Honored One gave predictions to all of them that they would be born in that land.
CHAPTER TWO
時勝鬘夫人聞佛記已，於如來前合掌而立，發十弘誓，作如是言：「世尊！我從今日乃至菩提，於諸受戒不起犯心。世尊！我從今日乃至菩提，於諸師長不起慢心。世尊！我從今日乃至菩提，於諸眾生不起恚心。世尊！我從今日乃至菩提，於諸勝已及諸勝事不起妬心。世尊！我從今日乃至菩提，雖有少食不起慳心。世尊！我從今日乃至菩提，不自為己受畜財物，凡有所受為濟貧苦有情之類。世尊！我從今日乃至菩提，不求恩報行四攝事，無貪利心、無厭足心、無限礙心，攝受眾生。世尊！我從今日乃至菩提，見諸眾生無有依怙，幽繫疾惱種種危厄，終不捨離必願安隱，以善饒益令免眾苦。世尊！我從今日乃至菩提，若見一切諸惡律儀，毀犯如來清淨禁戒，凡我所攝城邑聚落，應調伏者而調伏之，應攝受者而攝受之。何以故？以調伏攝受故則正法久住，正法久住故天人充滿惡道減少，能令如來法輪常轉。世尊！我從今日乃至菩提，攝受正法終不忘失。何以故？忘失正法則忘大乘，忘大乘者則忘波羅蜜，忘波羅蜜者則捨大乘。若諸菩薩有於大乘不決定者，攝受正法則不堅固，便不堪任超凡夫境，則為大失。世尊！現在未來攝受正法諸菩薩等，具足無邊廣大利益。發斯弘誓，聖主世尊雖復證知，而諸有情善根微薄或起疑網，以十弘誓難成就故。彼或長夜習不善法受諸苦惱，為欲利益如斯眾生，今於佛前發誠實誓。世尊！我今發此十弘誓願，若實不虛，於大眾上當雨天花出天妙音。」勝鬘夫人於如來前作斯言已，時虛空中即雨天花出天妙音，歎言：「善哉勝鬘夫人！如汝所說真實無異。」爾時眾會既覩斯瑞，無諸疑惑生大歡喜，同聲唱言：「願與勝鬘夫人所生之處同其願行。」時佛世尊悉記大眾如其所願。
After hearing the Buddha's prediction, Queen Śrīmālā stood before the Tathāgata with palms joined and made ten great vows, saying: "World-Honored One! From this day until attaining bodhi, I will not have thoughts of violating any precepts I have received. World-Honored One! From this day until attaining bodhi, I will not have thoughts of disrespect towards teachers and elders. World-Honored One! From this day until attaining bodhi, I will not give rise to anger towards any sentient being. World-Honored One! From this day until attaining bodhi, I will not be envious of others' superiority or of superior things. World-Honored One! From this day until attaining bodhi, even with little food, I will not be stingy. World-Honored One! From this day until attaining bodhi, I will not accumulate wealth for myself; whatever I receive will be for relieving the poor and suffering sentient beings. World-Honored One! From this day until attaining bodhi, I will practice the four means of embracing without seeking reward, without thoughts of gain, without thoughts of satisfaction, without thoughts of limitation, embracing all sentient beings. World-Honored One! From this day until attaining bodhi, when I see sentient beings without support, in bondage, afflicted, or in various dangers, I will never abandon them, but will always wish for their peace and use good means to free them from suffering. World-Honored One! From this day until attaining bodhi, if I see any who violate the pure precepts of the Tathāgata, in any city or village under my influence, I will subdue those who should be subdued and embrace those who should be embraced. Why? Because by subduing and embracing, the true Dharma will long abide. When the true Dharma long abides, gods and humans will increase and evil realms will decrease, enabling the Dharma wheel of the Tathāgata to turn constantly. World-Honored One! From this day until attaining bodhi, I will embrace the true Dharma and never forget it. Why? Because forgetting the true Dharma means forgetting the Great Vehicle, forgetting the Great Vehicle means forgetting the pāramitās, and forgetting the pāramitās means abandoning the Great Vehicle. If bodhisattvas are not determined in the Great Vehicle, their embrace of the true Dharma is not firm, and they cannot transcend the realm of ordinary beings, which is a great loss. World-Honored One! The bodhisattvas of the present and future who embrace the true Dharma possess boundless, vast benefits."
Having made these great vows, although the holy World-Honored One already knew, for the sake of sentient beings with weak roots of goodness who might have doubts, because these ten great vows are difficult to accomplish, and for those who have long practiced unwholesome dharmas and suffer various afflictions, in order to benefit such beings, she now made these sincere vows before the Buddha. "World-Honored One! If these ten great vows I have now made are true and not false, may heavenly flowers rain down and heavenly music sound before this great assembly."
As soon as Queen Śrīmālā finished speaking these words before the Tathāgata, heavenly flowers rained down from the sky and heavenly music sounded, praising: "Excellent, Queen Śrīmālā! What you have said is true without difference." At that time, the assembly, having witnessed this auspicious sign, had no doubts and gave rise to great joy, all saying in unison: "We wish to be born in the same place as Queen Śrīmālā and share in her vows and practices." Then the World-Honored One gave predictions to the great assembly according to their wishes.
CHAPTER THREE
爾時勝鬘夫人復於佛前發三弘願：「以茲願力利益無邊諸有情類。第一願者，以我善根，於一切生得正法智。第二願者，若我所生得正智已，為諸眾生演說無倦。第三願者，我為攝受護持正法，於所生身不惜軀命。」爾時世尊聞斯願已，告勝鬘言：「如一切色悉入空界，如是菩薩恒沙諸願悉入茲願，此三願者真實廣大。」
At that time, Queen Śrīmālā made three great vows before the Buddha: "By the power of these vows, may I benefit countless sentient beings. The first vow: By my good roots, may I attain the wisdom of the true Dharma in all my lives. The second vow: If I attain the right wisdom in my future lives, may I tirelessly expound it for all sentient beings. The third vow: For the sake of embracing and protecting the true Dharma, I will not spare my body or life in any of my future births."
At that time, having heard these vows, the World-Honored One said to Śrīmālā: "Just as all forms enter into the realm of emptiness, so do the countless vows of bodhisattvas enter into these vows. These three vows are truly vast and great."
CHAPTER FOUR
爾時勝鬘夫人復白佛言：「世尊！今當承佛威神辯才之力，欲說大願，幸垂聽許。」
Then Queen Śrīmālā again addressed the Buddha, saying: "World-Honored One! Now, by the power of the Buddha's majestic eloquence, I wish to speak of the great vow. Please grant me permission."
佛言：「勝鬘！恣汝所說。」
The Buddha said: "Śrīmālā, speak as you wish."
勝鬘夫人言：「菩薩所有恒沙諸願，一切皆入一大願中。一大願者，所謂攝受如來正法。如是攝受正法，真實廣大。」
Queen Śrīmālā said: "All the countless vows of bodhisattvas enter into one great vow. This one great vow is to embrace the true Dharma of the Tathāgata. Such embracing of the true Dharma is truly vast and great."
佛言：「善哉勝鬘！汝久修習，智慧方便甚深微妙。有能解了汝所說義，彼於長夜植諸善本。如汝所說攝受正法，皆是過去未來現在諸佛已說今說當說。我得無上正等菩提，亦復常以種種相說攝受正法，如是稱揚攝受正法，所有功德無有邊際，如來智慧亦無邊際。何以故？是攝受正法有大功德、有大利益。」
The Buddha said: "Excellent, Śrīmālā! You have long practiced, and your wisdom and skillful means are profound and subtle. Those who can understand the meaning of what you have said have planted good roots for a long time. As you have said about embracing the true Dharma, all Buddhas of the past, present, and future have spoken, are speaking, and will speak of it. When I attained supreme perfect enlightenment, I also constantly spoke in various ways about embracing the true Dharma. Thus praising the embracing of the true Dharma, its merits are boundless, and the wisdom of the Tathāgata is also boundless. Why? Because embracing the true Dharma has great merit and great benefit."
時勝鬘夫人復白佛言：「世尊！我當承佛威神之力，更復演說攝受正法廣大之義。」
Then Queen Śrīmālā again addressed the Buddha, saying: "World-Honored One! By the power of the Buddha's spiritual might, I wish to further expound on the vast meaning of embracing the true Dharma."
佛言：「聽汝所說。」
The Buddha said: "Listen to what you have to say."
勝鬘夫人言：「攝受正法廣大義者，為得無量一切佛法，乃至能攝八萬行蘊。譬如劫初興諸色雲雨眾寶雨，如是攝受正法善根之雲，能雨無量福報之雨。世尊！又如劫初大水之中，能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，并諸菩薩神通之力、種種法門，一切世間及出世間安樂具足，一切天人所未曾有。又如大地荷四重擔。何等為四？一者大海，二者諸山，三者草木，四者眾生。如是攝受正法諸善男子及善女人，堪能荷負四種重任逾彼大地。何等為四？謂離善友無聞非法，諸有情類以人天善根而成熟之，求聲聞者授聲聞乘，求獨覺者授獨覺乘，求大乘者授以大乘。是名攝受正法諸善男子及善女人，堪能荷負四種重任逾彼大地。世尊！如是攝受正法善男子善女人等建立大地，堪能荷負四種重任，普為眾生作不請友，大悲利益哀愍有情為世法母。又如大地是四種寶所生之處。何等為四？一者無價，二者上價，三者中價，四者下價。如是攝受正法善男子善女人建立大地，有情遇已獲四大寶，一切寶中最為殊勝。何等為四？謂諸有情遇斯善友，或有獲得人天善根，有證聲聞及辟支佛或無上乘善根功德。是名攝受正法善男子善女人建立大地，有情遇已便能獲得四種大寶。世尊！出大寶者，名為真實攝受正法。世尊！言攝受正法者，謂無異正法、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多。何以故？攝受正法善男子善女人，應以施成熟者以施成熟，乃至捨身隨順彼意而成熟之，令彼有情安住正法，是名施波羅蜜。應以戒成熟者，守護六根淨身語意乃至威儀，隨順彼意而成熟之，令彼有情安住正法，是名戒波羅蜜。應以忍成熟者，若彼有情罵詈毀辱誹謗擾亂，以無恚心及利益心最上忍力，乃至顏色亦不變異，隨順彼意而成熟之，令彼有情安住正法，是名忍波羅蜜。應以精進而成熟者，於彼有情不起懈怠下劣之心，起大樂欲最上精進，於四威儀隨順彼意而成熟之，令彼有情安住正法，是名精進波羅蜜。應以靜慮而成熟者，於彼有情以無散亂成就正念，曾所作事終不忘失，隨順彼意而成熟之，令彼有情安住正法，是名靜慮波羅蜜。應以智慧而成熟者，彼諸有情為利益故問諸法義，以無倦心而為演說一切諸論、一切明處乃至種種工巧之處，令得究竟隨順彼意而成熟之，令彼有情安住正法，是名智慧波羅蜜。是故世尊！無異波羅蜜、無異攝受正法，攝受正法即是波羅蜜。」
Queen Śrīmālā said: "The vast meaning of embracing the true Dharma is to attain all immeasurable Buddha dharmas, even to the point of embracing the 84,000 practices. It is like the clouds of various colors at the beginning of a kalpa raining down precious jewels. Similarly, the cloud of good roots from embracing the true Dharma can rain down immeasurable blessings. World-Honored One! It is also like the great waters at the beginning of a kalpa, which can produce the treasuries of the three thousand great thousand worlds and the four billion kinds of continents. In the same way, embracing the true Dharma produces the immeasurable treasuries of the Great Vehicle, as well as the supernatural powers of bodhisattvas and various Dharma gates, complete with all worldly and transcendent happiness, which all gods and humans have never experienced before.
Furthermore, it is like the great earth bearing four heavy burdens. What are these four? First, the great oceans; second, the mountains; third, the plants and trees; fourth, the living beings. Similarly, the good men and women who embrace the true Dharma are able to bear four heavy responsibilities surpassing even the great earth. What are these four? They mature sentient beings who are without good friends, without learning, and not in accord with the Dharma, using the good roots of humans and gods; they give the Śrāvaka Vehicle to those seeking the Śrāvaka path, the Pratyekabuddha Vehicle to those seeking the Pratyekabuddha path, and the Great Vehicle to those seeking the Great Vehicle. This is how the good men and women who embrace the true Dharma are able to bear four heavy responsibilities surpassing the great earth.
World-Honored One! These good men and women who embrace the true Dharma establish the great earth, able to bear these four heavy responsibilities, universally becoming unsolicited friends to all beings, benefiting them with great compassion and becoming the Dharma mother of the world with sympathy for sentient beings. It is also like the great earth being the place where four kinds of treasures are produced. What are these four? First, priceless treasures; second, high-value treasures; third, medium-value treasures; fourth, low-value treasures. Similarly, when sentient beings encounter these good men and women who embrace the true Dharma and establish the great earth, they obtain four great treasures, the most excellent of all treasures. What are these four? Some sentient beings obtain the good roots of humans and gods, some realize the fruit of Śrāvakas and Pratyekabuddhas, and some attain the good roots and merits of the unsurpassed Vehicle. This is how sentient beings, upon encountering these good men and women who embrace the true Dharma and establish the great earth, are able to obtain these four great treasures.
World-Honored One! To produce great treasures is to truly embrace the true Dharma. World-Honored One! To speak of embracing the true Dharma is to say there is no difference between the true Dharma and embracing the true Dharma; the true Dharma is embracing the true Dharma. World-Honored One! There is no difference between the pāramitās and embracing the true Dharma; embracing the true Dharma is the pāramitās. Why? The good men and women who embrace the true Dharma should mature those who can be matured through giving, even to the point of giving up their bodies to accord with their wishes and mature them, causing those sentient beings to abide in the true Dharma. This is called the pāramitā of giving. For those who can be matured through precepts, they should guard the six sense faculties, purify body, speech, and mind, even to their deportment, according with their wishes to mature them, causing those sentient beings to abide in the true Dharma. This is called the pāramitā of precepts. For those who can be matured through patience, if those sentient beings revile, insult, slander, or disturb them, they should respond with a mind free of anger and full of benefit, with the highest power of patience, to the point that even their facial expression does not change, according with their wishes to mature them, causing those sentient beings to abide in the true Dharma. This is called the pāramitā of patience. For those who can be matured through diligence, they should not give rise to thoughts of laziness or inferiority towards those sentient beings, but should arouse great delight and the highest diligence, according with their wishes in the four deportments to mature them, causing those sentient beings to abide in the true Dharma. This is called the pāramitā of diligence. For those who can be matured through meditation, they should, without distraction, accomplish right mindfulness for those sentient beings, never forgetting what they have done before, according with their wishes to mature them, causing those sentient beings to abide in the true Dharma. This is called the pāramitā of meditation. For those who can be matured through wisdom, when those sentient beings ask about the meaning of the Dharma for their benefit, they should explain tirelessly all treatises, all fields of knowledge, even to various skills and arts, causing them to reach the ultimate, according with their wishes to mature them, causing those sentient beings to abide in the true Dharma. This is called the pāramitā of wisdom. Therefore, World-Honored One! There is no difference between the pāramitās and embracing the true Dharma; embracing the true Dharma is the pāramitās."
時勝鬘夫人復白佛言：「世尊！我今承佛威神辯才之力，復說大義。」
Then Queen Śrīmālā again addressed the Buddha, saying: "World-Honored One! Now, by the power of the Buddha's majestic eloquence, I wish to speak further on the great meaning."
佛言：「云何大義？」
The Buddha said: "What is this great meaning?"
「世尊！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，則是攝受正法。何以故？若攝受正法善男子善女人，為正法故捨身命財，如是人等以捨身故，證生死後際遠離老病得不壞常，無有變易究竟寂靜不可思議如來法身。以捨命故，證生死後際永離於死得無邊常，成就不可思議諸善功德，安住一切佛法神變。以捨財故，證生死後際超過有情無盡無減果報圓滿，具不思議功德莊嚴，為諸有情尊重供養。世尊！捨身命財攝受正法善男子善女人等，為諸如來之所授記。世尊！若善男子善女人，正法欲滅，有諸比丘、比丘尼、優婆塞、優婆夷，互相朋黨起諸諍訟，以不諂曲不欺誑心，愛樂正法攝受正法入善朋中。入善朋者，必為諸佛之所授記。世尊！我見攝受正法有斯大力，如來以此為眼、為法根本，為引導法、為通達法。」
"World-Honored One! To embrace the true Dharma is no different from embracing the true Dharma. Those good men and women who embrace the true Dharma are themselves the embodiment of embracing the true Dharma. Why? If good men and women who embrace the true Dharma give up their bodies, lives, and wealth for the sake of the true Dharma, such people, by giving up their bodies, will realize the end of birth and death, be far removed from old age and sickness, attain the imperishable permanence, and achieve the immutable, ultimately tranquil, inconceivable Dharmakāya of the Tathāgata. By giving up their lives, they will realize the end of birth and death, be forever free from death, attain boundless permanence, accomplish inconceivable good merits, and abide in all the Buddha's supernatural transformations. By giving up their wealth, they will realize the end of birth and death, surpass sentient beings with inexhaustible and undiminishing perfect rewards, possess inconceivable meritorious adornments, and be revered and worshipped by all sentient beings. World-Honored One! These good men and women who give up their bodies, lives, and wealth to embrace the true Dharma are given predictions by all the Tathāgatas.
World-Honored One! If there are good men and women who, when the true Dharma is about to perish and there are monks, nuns, laymen, and laywomen forming factions and engaging in disputes, with minds free from flattery and deceit, love the true Dharma and embrace it, entering into the good faction - those who enter the good faction will surely be given predictions by all the Buddhas. World-Honored One! I see that embracing the true Dharma has such great power. The Tathāgata uses this as his eye, as the root of the Dharma, as the guiding Dharma, and as the Dharma for penetrating [the truth]."
爾時世尊聞勝鬘夫人所說攝受正法有大威力，歎言：「如是如是。善哉勝鬘！如汝所說，攝受正法大威德力。如大力士微觸末摩，生大苦痛更增重病。如是勝鬘！假令少分攝受正法，令魔波旬痛切愁惱悲號歎息，亦復如是。勝鬘！我常不見餘一善法令魔愁惱，猶如少分攝受正法。勝鬘！譬如牛王形色端正，身量殊特蔽於諸牛。如是勝鬘！修大乘者設令少分攝受正法，即能蔽於聲聞獨覺一切善法。勝鬘！又如須彌山王高廣嚴麗蔽於眾山。如是勝鬘！初趣大乘以饒益心不顧身命攝受正法，便能超過顧其身命久住大乘一切善根。是故勝鬘！當以攝受正法開示教化一切有情。如是勝鬘！攝受正法獲大福利及大果報。勝鬘！我於無數阿僧祇劫稱讚如是攝受正法所有功德，不得邊際，是故攝受正法成就如是無量功德。」
At that time, the World-Honored One, having heard Queen Śrīmālā speak of the great power of embracing the true Dharma, praised her saying: "So it is, so it is. Excellent, Śrīmālā! As you have said, embracing the true Dharma has great power and virtue. It is like a strong man lightly touching a vital point, causing great pain and increasing severe illness. Similarly, Śrīmālā, even a small portion of embracing the true Dharma causes Māra Pāpīyān to feel sharp sorrow, wail in lamentation, and sigh deeply. Śrīmālā, I have never seen any other good dharma that causes Māra such sorrow as does even a small portion of embracing the true Dharma. Śrīmālā, it is like the king of bulls, with its perfect form and extraordinary size, overshadowing all other bulls. Similarly, Śrīmālā, even if those who practice the Great Vehicle embrace only a small portion of the true Dharma, they can overshadow all the good dharmas of the Śrāvakas and Pratyekabuddhas. Śrīmālā, it is also like Mount Sumeru, the king of mountains, with its height, breadth, and majesty overshadowing all other mountains. Similarly, Śrīmālā, those who first set out on the Great Vehicle, with minds intent on benefiting others and disregarding their own bodies and lives to embrace the true Dharma, can surpass those who are concerned with their own bodies and lives and have long abided in the Great Vehicle with all their good roots. Therefore, Śrīmālā, you should use the embracing of the true Dharma to instruct and convert all sentient beings. Thus, Śrīmālā, embracing the true Dharma brings great benefits and great rewards. Śrīmālā, even if I were to praise the merits of embracing the true Dharma for countless asaṃkhyeya kalpas, I could not exhaust them. Therefore, embracing the true Dharma accomplishes such immeasurable merits."
CHAPTER FIVE
佛告勝鬘：「汝今復應演我所說攝受正法，一切諸佛共所愛樂。」
The Buddha said to Śrīmālā: "You should now further expound on the embracing of the true Dharma that I have spoken of, which is loved and delighted in by all Buddhas."
勝鬘白言：「善哉世尊！攝受正法者則名大乘。何以故？大乘者出生一切聲聞獨覺、世出世間所有善法。如阿耨達池出八大河，如是大乘出生一切聲聞獨覺、世出世間所有善法。世尊！又如一切種子草木叢林，皆依大地而得生長。如是一切聲聞獨覺、世出世間所有善法，皆依大乘而得生長。是故世尊！住於大乘攝受大乘，即住攝受聲聞獨覺、世出世間所有善法。如佛世尊所說六處，謂正法住、正法滅、別解脫、毘奈耶、正出家、受具足，為大乘故說此六處。所以者何？正法住者為大乘說，大乘住者即正法住。正法滅者為大乘說，大乘滅者即正法滅。別解脫、毘奈耶，此之二法義一名異。毘奈耶者即大乘學。所以者何？為佛出家而受具足，是故大乘戒蘊是毘奈耶，是正出家是受具足。世尊！阿羅漢者無有出家及受具足。何以故？阿羅漢不為如來出家受具足故。阿羅漢有怖畏想，歸依如來。何以故？阿羅漢於一切行住怖畏想，如人執劍欲來害己，是故阿羅漢不證出離究竟安樂。世尊！依不求依，如諸眾生無有歸依，彼彼恐怖，為安隱故求於歸依。世尊！如是阿羅漢有恐怖故歸依如來。是故阿羅漢及辟支佛，生法有餘、梵行未立、所作未辦、當有所斷未究竟故，去涅槃遠。何以故？唯有如來、應、正等覺證得涅槃，成就無量不可思議一切功德，所應斷者皆悉已斷究竟清淨，為諸有情之所瞻仰，超過二乘菩薩境界。阿羅漢等則不如是，言得涅槃佛之方便，是故阿羅漢等去涅槃遠。世尊說阿羅漢及辟支佛，觀察解脫四智究竟得蘇息者，皆是如來隨他意語不了義說。何以故？有二種死。何等為二？一者分段，二者變易。分段死者，謂相續有情。變易死者，謂阿羅漢及辟支佛、自在菩薩，隨意生身乃至菩提。二種死中，以分段死說阿羅漢及辟支佛，生於我生已盡之智。由能證得有餘果故，生於梵行已立之智，一切愚夫所不能作，七種學人未能成辦，相續煩惱究竟斷故，生於所作已辦之智。世尊說生不受後有智者，謂阿羅漢及辟支佛不能斷於一切煩惱，不了一切受生之智。何以故？是阿羅漢及辟支佛有餘煩惱不斷盡故，不能了知一切受生。煩惱有二，謂住地煩惱及起煩惱。住地有四。何等為四？謂見一處住地，欲愛住地，色愛住地，有愛住地。世尊！此四住地，能生一切遍起煩惱。起煩惱者，剎那剎那與心相應。世尊！無明住地，無始時來心不相應。世尊！四住地力能作遍起煩惱所依，比無明地，算數譬喻所不能及。世尊！如是無明住地，於有愛住地，其力最大。譬如魔王色力威德及眾眷屬，蔽於他化自在諸天。如是無明住地蔽四住地，過恒沙數煩惱所依，亦令四種煩惱久住。聲聞獨覺智不能斷，唯有如來智所能斷。世尊！如是如是，無明住地其力最大。世尊！如取為緣，有漏業因而生三有。如是無明住地為緣，無漏業因能生阿羅漢及辟支佛、大力菩薩隨意生身。此之三地隨意生身及無漏業，皆以無明住地為所依處。彼雖有緣，亦能為緣。世尊！是故三種隨意生身及無漏業，皆以無明住地為緣，同於有愛。世尊！有愛住地不與無明住地業同，無明住地異四住地。異四住地唯佛能斷。何以故？阿羅漢辟支佛斷四住地，於漏盡力不得自在，不能現證。何以故？世尊言漏盡之增語，是故阿羅漢辟支佛及最後有諸菩薩等，為無明地所覆蔽故，於彼彼法不知不見。以不知見於彼彼法，應斷不斷、應盡不盡。於彼彼法不斷不盡故，得有餘解脫，非一切解脫；得有餘清淨，非一切清淨；得有餘功德，非一切功德。世尊！以得有餘解脫非一切解脫，乃至有餘功德非一切功德故，知有餘苦、斷有餘集、證有餘滅、修有餘道。」
Śrīmālā said: "Excellent, World-Honored One! Embracing the true Dharma is indeed called the Great Vehicle. Why? The Great Vehicle gives birth to all good dharmas of the Śrāvakas, Pratyekabuddhas, and those of the worldly and transcendent realms. Just as Lake Anavatapta gives rise to the eight great rivers, so does the Great Vehicle give birth to all good dharmas of the Śrāvakas, Pratyekabuddhas, and those of the worldly and transcendent realms. World-Honored One! It is also like all seeds, grasses, trees, and forests depending on the great earth to grow. Similarly, all good dharmas of the Śrāvakas, Pratyekabuddhas, and those of the worldly and transcendent realms depend on the Great Vehicle to grow. Therefore, World-Honored One! Abiding in and embracing the Great Vehicle is to abide in and embrace all good dharmas of the Śrāvakas, Pratyekabuddhas, and those of the worldly and transcendent realms.
As the Buddha, the World-Honored One, has spoken of six points - namely, the abiding of the true Dharma, the extinction of the true Dharma, the Prātimokṣa, the Vinaya, the proper renunciation, and the full ordination - these six points are spoken for the sake of the Great Vehicle. Why? The abiding of the true Dharma is spoken for the Great Vehicle, and the abiding of the Great Vehicle is the abiding of the true Dharma. The extinction of the true Dharma is spoken for the Great Vehicle, and the extinction of the Great Vehicle is the extinction of the true Dharma. The Prātimokṣa and the Vinaya, these two dharmas have the same meaning but different names. The Vinaya is the study of the Great Vehicle. Why? Because it is for the Buddha's renunciation and full ordination, therefore the precept aggregate of the Great Vehicle is the Vinaya, it is the proper renunciation and the full ordination.
World-Honored One! The Arhats have no renunciation or full ordination. Why? Because Arhats do not renounce or receive full ordination for the sake of the Tathāgata. Arhats have the notion of fear and take refuge in the Tathāgata. Why? Arhats have the notion of fear in all activities, like a person facing a sword that is about to harm them. Therefore, Arhats do not realize the ultimate peace of complete liberation. World-Honored One! They depend on what should not be depended upon, like sentient beings without refuge who, out of fear, seek refuge for safety. World-Honored One! Thus, Arhats, out of fear, take refuge in the Tathāgata. Therefore, Arhats and Pratyekabuddhas, having remainder in their birth in the Dharma, not having established the holy life, not having completed what should be done, and still having things to cut off and not having reached the ultimate, are far from nirvāṇa. Why? Only the Tathāgata, Arhat, Samyaksaṃbuddha has realized nirvāṇa, accomplished immeasurable inconceivable merits, cut off all that should be cut off, attained ultimate purity, is looked up to by all sentient beings, and transcends the realm of the two vehicles and bodhisattvas. Arhats are not like this; their attainment of nirvāṇa is said to be a skillful means of the Buddha. Therefore, Arhats are far from nirvāṇa.
The World-Honored One's statement that Arhats and Pratyekabuddhas have observed and realized the four wisdoms of liberation and have attained rest is a statement made in accordance with others' understanding and is not of definitive meaning. Why? Because there are two kinds of death. What are these two? First, the death of segments, which refers to the continuity of sentient beings. Second, the transformational death, which refers to Arhats, Pratyekabuddhas, and powerful bodhisattvas who can take birth at will up to the attainment of bodhi. Among these two kinds of death, it is with reference to the death of segments that it is said Arhats and Pratyekabuddhas have the knowledge that their births are exhausted. Because they have realized the fruit with remainder, they have the knowledge that the holy life is established, which all ordinary people cannot do and the seven types of learners have not yet accomplished. Because they have ultimately cut off the continuity of afflictions, they have the knowledge that what should be done has been done.
The World-Honored One's statement about the knowledge of not receiving further existence refers to Arhats and Pratyekabuddhas not being able to cut off all afflictions and not understanding all rebirths. Why? Because these Arhats and Pratyekabuddhas have remaining afflictions that are not completely cut off, they cannot fully understand all rebirths. There are two types of afflictions: the abiding afflictions and the arising afflictions. There are four abiding grounds. What are these four? They are the abiding ground of views, the abiding ground of desire-attachment, the abiding ground of form-attachment, and the abiding ground of existence-attachment. World-Honored One! These four abiding grounds can give rise to all pervasive afflictions. The arising afflictions are those that arise moment by moment in association with the mind.
World-Honored One! The abiding ground of ignorance has not been associated with the mind since beginningless time. World-Honored One! The power of the four abiding grounds can serve as the basis for the arising of pervasive afflictions, but compared to the ground of ignorance, they cannot be measured or compared. World-Honored One! This abiding ground of ignorance, in relation to the abiding ground of existence-attachment, is the most powerful. It is like the form, power, majesty, and retinue of Māra overshadowing the gods of the Paranirmitavaśavartin heaven. Similarly, the abiding ground of ignorance overshadows the four abiding grounds, serves as the basis for afflictions as numerous as the sands of the Ganges, and also causes the four types of afflictions to abide for a long time. The wisdom of Śrāvakas and Pratyekabuddhas cannot cut it off; only the wisdom of the Tathāgata can cut it off. World-Honored One! Thus, thus, the abiding ground of ignorance is the most powerful.
World-Honored One! Just as grasping serves as a condition for the arising of the three states of existence through karmic causes with outflows, so does the abiding ground of ignorance serve as a condition for the arising of the bodies born at will of Arhats, Pratyekabuddhas, and powerful bodhisattvas through karmic causes without outflows. These three grounds of bodies born at will and the karma without outflows all depend on the abiding ground of ignorance. Although they have conditions, they can also serve as conditions.
World-Honored One! Therefore, the three types of bodies born at will and the karma without outflows all have the abiding ground of ignorance as their condition, similar to existence-attachment. World-Honored One! The abiding ground of existence-attachment does not share the same function as the abiding ground of ignorance; the abiding ground of ignorance is different from the four abiding grounds. Only the Buddha can cut off what is different from the four abiding grounds. Why? Arhats and Pratyekabuddhas cut off the four abiding grounds, but they do not attain mastery over the power of the extinction of outflows and cannot directly realize it. Why? The World-Honored One speaks of the extinction of outflows as an augmented expression. Therefore, Arhats, Pratyekabuddhas, and bodhisattvas in their final existence are obscured by the ground of ignorance and do not know or see certain dharmas. Because they do not know or see these dharmas, what should be cut off is not cut off, what should be exhausted is not exhausted. Because these dharmas are not cut off or exhausted, they attain liberation with remainder, not complete liberation; they attain purity with remainder, not complete purity; they attain merits with remainder, not all merits.
World-Honored One! Because they attain liberation with remainder and not complete liberation, up to merits with remainder and not all merits, they know suffering with remainder, cut off the origin with remainder, realize cessation with remainder, and cultivate the path with remainder."
爾時勝鬘夫人復白佛言：「世尊！若復知有餘苦、斷有餘集、證有餘滅、修有餘道，是名少分滅度，證少分涅槃向涅槃界。若知一切苦、斷一切集、證一切滅、修一切道，彼於無常敗壞世間得證常寂清涼涅槃。世尊！彼於無護無依世間為護為依。何以故？於諸法中見高下者不證涅槃，智平等者、解脫等者、清淨等者乃證涅槃。是故涅槃名等一味。云何一味？謂解脫味。世尊！若無明地不斷不盡，不得涅槃一味等味。何以故？無明住地不斷不盡故，過恒沙等一切過法，應斷不斷、應盡不盡。過恒沙等一切過法不斷不盡故，過恒沙等諸功德法不了不證。是故無明住地與於一切所應斷法諸隨煩惱為生處故，從於彼生，障心煩惱、障止煩惱、障觀煩惱、障靜慮煩惱，如是乃至障三摩鉢底加行智果證力無畏。所有過恒沙等一切煩惱，如來菩提、佛金剛智之所能斷。諸起煩惱，一切皆依無明住地，無明住地為因緣故。世尊！此起煩惱，剎那剎那與心相應。世尊！無明住地從無始來心不相應。世尊！若復過恒河沙如來菩提、佛金剛智所應斷法，一切皆是無明住地依持建立。譬如一切種子叢林，皆依大地之所生長，若地壞者彼亦隨壞。如是過恒沙等如來菩提、佛金剛智所應斷法，一切皆依無明住地之所生長。若彼無明住地斷者，過恒沙等如來菩提、佛金剛智所應斷法，皆亦隨斷。如是過恒沙等所應斷法，一切煩惱及起煩惱皆已斷故，便能證得過恒沙等不可思議諸佛之法。於一切法而能證得無礙神通，得諸智見離一切過，得諸功德為大法王於法自在，證一切法自在之地，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。世尊！不受後有智有二種。何謂為二？一者謂諸如來以調御力摧伏四魔超諸世間，一切有情之所瞻仰；證不思議清淨法身，於所知地得法自在，最勝無上更無所作，不見更有所證之地；具足十力，登於最勝無畏之地，於一切法無礙觀察，正師子吼，不受後有。二者謂阿羅漢及辟支佛，得度無量生死怖畏，受解脫樂，作如是念：『我今已離生死怖畏，不受諸苦。』世尊！阿羅漢辟支佛如是觀察謂不受後有，不證第一蘇息涅槃。彼等於未證地不遇法故，能自解了，我今證得有餘依地，決定當證阿耨多羅三藐三菩提。何以故？聲聞獨覺皆入大乘，而大乘者即是佛乘，是故三乘即是一乘，證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，言涅槃者即是如來清淨法身，證法身者即是一乘，無異如來、無異法身。言如來者即是法身，證究竟法身者即究竟一乘，究竟一乘者即離相續。何以故？世尊！如來住時無有限量等於後際，如來能以無限大悲無限誓願利益世間，作是說者是名善說。若復說言，如來是常、是無盡法、一切世間究竟依者，亦名善說。是故能於無護世間無依世間與等後際，作無盡歸依、常住歸依、究竟歸依者，謂如來、應、正等覺。法者是一乘道，僧者是三乘眾，此二歸依非究竟依，名少分依。何以故？說一乘道證究竟法身，於後更無說一乘道，三乘眾者有恐怖故；歸依如來求出修學，有所作故，向阿耨多羅三藐三菩提故。二依非究竟依，是有限依。若諸有情如來調伏，歸依如來得法津潤，由信樂心歸依於法及比丘僧。是二歸依，由法津潤信入歸依。如來者非法津潤信入歸依，言如來者是真實依。此二歸依以真實義，即名究竟歸依如來。何以故？如來不異此二歸依，是故如來即三歸依。何以故？說一乘道、如來最勝、具四無畏、正師子吼。若諸如來隨彼所欲，而以方便說於二乘即是大乘。以第一義無有二乘，二乘者同入一乘，一乘者即勝義乘。
Then Queen Śrīmālā again addressed the Buddha, saying: "World-Honored One! If one knows suffering with remainder, cuts off the origin with remainder, realizes cessation with remainder, and cultivates the path with remainder, this is called partial extinction, realizing partial nirvāṇa and inclining towards the realm of nirvāṇa. If one knows all suffering, cuts off all origins, realizes all cessation, and cultivates all paths, they attain the constant, tranquil, and cool nirvāṇa in this impermanent and decaying world. World-Honored One! They become the protection and refuge for the world without protection and refuge. Why? Those who see high and low among dharmas do not realize nirvāṇa; only those with equal wisdom, equal liberation, and equal purity realize nirvāṇa. Therefore, nirvāṇa is called 'of one taste.' What is this one taste? It is the taste of liberation.
World-Honored One! If the ground of ignorance is not cut off and exhausted, one cannot attain the one taste of nirvāṇa. Why? Because when the ground of ignorance is not cut off and exhausted, innumerable faults that should be eliminated are not eliminated, and those that should be exhausted are not exhausted. Because these innumerable faults are not eliminated and exhausted, innumerable virtues are not understood or realized. Therefore, the ground of ignorance is the birthplace of all faults that should be eliminated and their accompanying afflictions. From it arise afflictions that obstruct the mind, obstruct cessation, obstruct insight, obstruct meditation, and so on up to obstructing the power of fearlessness in the attainment of samāpatti. All these innumerable afflictions can only be cut off by the Tathāgata's bodhi and the Buddha's vajra-like wisdom.
All arising afflictions depend on the ground of ignorance as their cause and condition. World-Honored One! These arising afflictions are associated with the mind moment by moment. World-Honored One! The ground of ignorance has not been associated with the mind since beginningless time. World-Honored One! If there are dharmas to be cut off by the Tathāgata's bodhi and the Buddha's vajra-like wisdom as numerous as the sands of the Ganges, they are all established and supported by the ground of ignorance. It is like all seeds and forests growing depending on the great earth; if the earth is destroyed, they will also be destroyed. Similarly, all dharmas to be cut off by the Tathāgata's bodhi and the Buddha's vajra-like wisdom as numerous as the sands of the Ganges grow depending on the ground of ignorance. If the ground of ignorance is cut off, all these dharmas to be cut off will also be cut off.
When all these innumerable dharmas to be cut off, all afflictions, and arising afflictions are cut off, one can then realize the inconceivable Buddha dharmas as numerous as the sands of the Ganges. One attains unobstructed supernatural powers in all dharmas, gains wisdom and vision free from all faults, obtains all virtues, becomes the great Dharma king with mastery over the Dharma, realizes the ground of mastery over all dharmas, and rightly roars the lion's roar: "My births are exhausted, the holy life is established, what had to be done has been done, there will be no more coming into any state of being." Therefore, the World-Honored One roars the lion's roar, relying on the definitive meaning to make a decisive proclamation.
World-Honored One! There are two kinds of knowledge of not receiving further existence. What are these two? First, the Tathāgatas, with their power of control, subdue the four Māras and transcend all worlds, being looked up to by all sentient beings. They realize the inconceivable pure Dharma body, attain mastery over the realm of the knowable, are supreme and unsurpassed with nothing more to do, see no further ground to be realized, possess the ten powers, ascend to the supreme ground of fearlessness, observe all dharmas without obstruction, rightly roar the lion's roar, and do not receive further existence. Second, the Arhats and Pratyekabuddhas, having crossed over the fear of innumerable births and deaths, experience the bliss of liberation and think: "I have now left behind the fear of birth and death and will not experience any more suffering." World-Honored One! The Arhats and Pratyekabuddhas, observing in this way that they will not receive further existence, do not realize the supreme and restful nirvāṇa. Because they have not encountered the Dharma of the unrealized ground, they can understand by themselves, "I have now realized the ground with remainder and will definitely attain anuttara-samyak-sambodhi." Why? Because Śrāvakas and Pratyekabuddhas all enter the Great Vehicle, and the Great Vehicle is the Buddha Vehicle. Therefore, the three vehicles are the One Vehicle, and one who realizes the One Vehicle attains anuttara-samyak-sambodhi. Anuttara-samyak-sambodhi is nirvāṇa, nirvāṇa is the Tathāgata's pure Dharma body, realizing the Dharma body is the One Vehicle, no different from the Tathāgata, no different from the Dharma body. The Tathāgata is the Dharma body, realizing the ultimate Dharma body is the ultimate One Vehicle, and the ultimate One Vehicle is free from continuity.
Why? World-Honored One! The Tathāgata's abiding is limitless, equal to the final limit. The Tathāgata can benefit the world with limitless great compassion and limitless vows. One who speaks thus is said to speak well. If one also says that the Tathāgata is permanent, is an inexhaustible dharma, and is the ultimate refuge for all worlds, this is also said to be speaking well. Therefore, in the world without protection and refuge, equal to the final limit, the one who becomes the inexhaustible refuge, the permanent refuge, the ultimate refuge is the Tathāgata, Arhat, Samyaksaṃbuddha. The Dharma is the path of the One Vehicle, and the Sangha is the assembly of the three vehicles. These two refuges are not the ultimate refuge and are called partial refuge. Why? Because the One Vehicle path realizes the ultimate Dharma body, and after that, there is no further teaching of the One Vehicle path. The assembly of the three vehicles still has fear; they take refuge in the Tathāgata seeking to go beyond and practice, because they still have something to do, because they are heading towards anuttara-samyak-sambodhi. The two refuges are not the ultimate refuge; they are limited refuges. If sentient beings are tamed by the Tathāgata, take refuge in the Tathāgata and obtain the moisture of the Dharma, they take refuge in the Dharma and the Bhikṣu Sangha with faith and joy. These two refuges, through the moisture of the Dharma, lead to taking refuge through faith. The Tathāgata is not a refuge taken through the moisture of the Dharma and faith; the Tathāgata is the true refuge. These two refuges, in their true meaning, are called taking ultimate refuge in the Tathāgata. Why? Because the Tathāgata is not different from these two refuges, therefore the Tathāgata is the three refuges. Why? Because he teaches the path of the One Vehicle, the Tathāgata is supreme, possesses the four fearlessnesses, and rightly roars the lion's roar. If the Tathāgatas, according to the wishes of beings, teach the two vehicles as skillful means, it is the Great Vehicle. In the ultimate sense, there are no two vehicles; the two vehicles enter into the One Vehicle, and the One Vehicle is the vehicle of ultimate meaning."
CHAPTER SIX
世尊！聲聞獨覺初證聖諦，非以一智斷諸住地，亦非一智證四遍知諸功德等，亦非以法能善了知此四法義。世尊！於出世智，無有四智漸至漸緣。世尊！出世間智無漸至法，如金剛喻。世尊！聲聞獨覺以於種種聖諦之智斷諸住地，無有出世第一義智。唯有如來、應、正遍知，非諸聲聞獨覺境界，以不思議空性之智，能破一切諸煩惱[穀-禾+卵]。世尊！破煩惱[穀-禾+卵]究竟之智，是名出世第一義智。初聖諦智非究竟智，是於趣向阿耨多羅三藐三菩提智。世尊！真聖義者即非二乘。何以故？聲聞獨覺唯能成就少分功德，名之為聖。世尊！言聖諦者，非諸聲聞獨覺之諦及彼功德。而此諦者，唯有如來、應、正等覺初始了知，然後為彼無明[穀-禾+卵]藏世間眾生開示演說，故名聖諦。
World-Honored One! When Śrāvakas and Pratyekabuddhas first realize the Noble Truths, they do not cut off all the abiding grounds with a single wisdom, nor do they realize the four all-pervasive knowledges and other virtues with a single wisdom, nor can they fully understand the meaning of these four dharmas through the Dharma. World-Honored One! In transcendent wisdom, there is no gradual attainment or gradual conditions of the four wisdoms. World-Honored One! Transcendent wisdom has no gradual attainment, it is like a vajra. World-Honored One! Śrāvakas and Pratyekabuddhas cut off the abiding grounds with various wisdoms of the Noble Truths, but they do not have the ultimate transcendent wisdom. Only the Tathāgata, the Arhat, the Samyak-saṃbuddha, not within the realm of Śrāvakas and Pratyekabuddhas, can break all the shells of afflictions with inconceivable wisdom of emptiness. World-Honored One! The ultimate wisdom that breaks the shells of afflictions is called the supreme transcendent wisdom. The initial wisdom of the Noble Truths is not the ultimate wisdom; it is the wisdom that tends towards anuttara-samyak-saṃbodhi. World-Honored One! The true noble meaning is not of the two vehicles. Why? Because Śrāvakas and Pratyekabuddhas can only accomplish a small portion of merits, and are thus called noble. World-Honored One! The so-called Noble Truths are not the truths or merits of Śrāvakas and Pratyekabuddhas. These truths are first understood only by the Tathāgata, the Arhat, the Samyak-saṃbuddha, and then expounded and explained to the sentient beings in the world who are concealed by the shell of ignorance, hence they are called Noble Truths.
CHAPTER SEVEN
世尊！此聖諦者，甚深微妙、難見難了、不可分別、非思量境，一切世間所不能信。唯有如來、應、正等覺之所能知。何以故？此說甚深如來之藏。如來藏者是佛境界，非諸聲聞獨覺所行。於如來藏說聖諦義，此如來藏甚深微妙，所說聖諦亦復深妙，難見難了、不可分別、非思量境，一切世間所不能信，唯有如來、應、正等覺之所能知。
World-Honored One! These Noble Truths are extremely profound and subtle, difficult to see and understand, beyond discrimination, not within the realm of conceptual thought, and cannot be believed by all worldly beings. Only the Tathāgata, Arhat, Samyak-saṃbuddha can know them. Why? Because this speaks of the profound Tathāgatagarbha (Buddha-nature). The Tathāgatagarbha is the realm of the Buddha, not the domain of Śrāvakas and Pratyekabuddhas. When speaking of the meaning of the Noble Truths in relation to the Tathāgatagarbha, this Tathāgatagarbha is extremely profound and subtle. The Noble Truths spoken of are also deeply profound, difficult to see and understand, beyond discrimination, not within the realm of conceptual thought, cannot be believed by all worldly beings, and can only be known by the Tathāgata, Arhat, Samyak-saṃbuddha.
CHAPTER EIGHT
若於無量煩惱所纏如來之藏不疑惑者，於出一切煩惱之藏如來法身亦無疑惑。世尊！若有於此如來之藏及佛法身不可思議佛祕密境心得究竟，於彼所說二聖諦義能信能了、能生勝解。何等名為二聖諦義？所謂有作及以無作。作聖諦者，是不圓滿四聖諦義。何以故？由他護故，而不能得知一切苦、斷一切集、證一切滅、修一切道，是故不知有為無為及於涅槃。世尊！無作諦者，是說圓滿四聖諦義。何以故？能自護故，知一切苦、斷一切集、證一切滅、修一切道。如是所說八聖諦義，如來但以四聖諦說。於此無作四聖諦義，唯有如來、應、正等覺作事究竟，非阿羅漢及辟支佛力所能及。何以故？非諸勝劣下中上法能證涅槃。云何如來於無作諦得事究竟？謂諸如來、應、正等覺，遍知諸苦，斷諸煩惱及超煩惱所攝苦集，能證一切意生身蘊所有苦滅，及修一切苦滅之道。世尊！非壞法故名為苦滅。何以故？言苦滅者，無始無作、無起無盡、常住不動、本性清淨、出煩惱[穀-禾+卵]。世尊！如來成就過於恒沙，具解脫智不思議法，說名法身。世尊！如是法身不離煩惱，名如來藏。
If one has no doubt about the Tathāgatagarbha (Buddha-nature) that is wrapped in innumerable afflictions, one will also have no doubt about the Tathāgata's Dharmakāya (Dharma body) that is free from all afflictions. World-Honored One! If someone's mind reaches the ultimate understanding of this inconceivable and secret realm of the Buddha regarding the Tathāgatagarbha and the Buddha's Dharmakāya, they can believe, understand, and generate superior insight into the meaning of the two Noble Truths that are spoken of. What are these two Noble Truths? They are the conditioned and the unconditioned.
The conditioned Noble Truths are the incomplete meaning of the Four Noble Truths. Why? Because they rely on the protection of others, and thus cannot fully know all suffering, cut off all origins, realize all cessation, and cultivate all paths. Therefore, they do not know the conditioned, the unconditioned, and nirvāṇa.
World-Honored One! The unconditioned truths express the complete meaning of the Four Noble Truths. Why? Because they can protect themselves, they know all suffering, cut off all origins, realize all cessation, and cultivate all paths. Although eight Noble Truths are spoken of in this way, the Tathāgata only teaches the Four Noble Truths. Regarding these unconditioned Four Noble Truths, only the Tathāgata, Arhat, Samyaksaṃbuddha can fully accomplish them, which is beyond the power of Arhats and Pratyekabuddhas. Why? Because the superior, inferior, low, middle, and high dharmas cannot realize nirvāṇa.
How does the Tathāgata fully accomplish the unconditioned truths? The Tathāgatas, Arhats, Samyaksaṃbuddhas fully know all suffering, cut off all afflictions and transcend the origins of suffering encompassed by afflictions, can realize the cessation of suffering of all mentally created body aggregates, and cultivate all paths to the cessation of suffering.
World-Honored One! The cessation of suffering is not called so because of the destruction of dharmas. Why? The cessation of suffering is without beginning, uncreated, unarisen, unending, eternally abiding, immovable, inherently pure, and free from the shell of afflictions.
World-Honored One! The Tathāgata has accomplished inconceivable dharmas of liberation wisdom, more numerous than the sands of the Ganges, which is called the Dharmakāya. World-Honored One! This Dharmakāya, when not separated from afflictions, is called the Tathāgatagarbha.
CHAPTER NINE
世尊！如來藏者，即是如來空性之智。如來藏者，一切聲聞獨覺所未曾見亦未曾得，唯佛了知及能作證。世尊！此如來藏空性之智復有二種。何等為二？謂空如來藏，所謂離於不解脫智一切煩惱。世尊！不空如來藏具過恒沙佛解脫智不思議法。世尊！此二空智，諸大聲聞由信能入。世尊！如是一切聲聞獨覺空性之智，於四倒境攀緣而轉，是故一切聲聞獨覺所未曾見亦未曾證。一切苦滅唯佛現證，壞諸煩惱修苦滅道。
World-Honored One! The Tathāgatagarbha is the wisdom of emptiness of the Tathāgata. The Tathāgatagarbha has never been seen or attained by any Śrāvakas or Pratyekabuddhas; only the Buddha knows it and can realize it. World-Honored One! This wisdom of emptiness of the Tathāgatagarbha has two aspects. What are these two? They are the empty Tathāgatagarbha, which is free from all afflictions of non-liberating wisdom, and the non-empty Tathāgatagarbha, which possesses inconceivable Buddha dharmas of liberating wisdom more numerous than the sands of the Ganges. World-Honored One! These two aspects of emptiness can be entered by the great Śrāvakas through faith. World-Honored One! The wisdom of emptiness of all Śrāvakas and Pratyekabuddhas operates within the realm of the four inversions, and therefore has never been seen or realized by any Śrāvakas or Pratyekabuddhas. Only the Buddha directly realizes the cessation of all suffering, destroys all afflictions, and cultivates the path to the cessation of suffering
CHAPTER TEN
世尊！此四諦中，三諦無常，一諦是常。何以故？如是三諦入有為相，有為相者則是無常。言無常者是破壞法，破壞法者非諦非常非歸依處。是故三諦以第一義非諦非常非歸依處。
World-Honored One! Among these Four Noble Truths, three truths are impermanent, and one truth is permanent. Why is this so? These three truths enter into the characteristics of the conditioned, and that which has the characteristics of the conditioned is impermanent. What is called impermanent is subject to destruction, and that which is subject to destruction is neither truth, nor permanent, nor a place of refuge. Therefore, in the ultimate sense, these three truths are neither truth, nor permanent, nor a place of refuge.
CHAPTER ELEVEN
世尊！一苦滅諦離有為相，離有為相則性常住，性常住者非破壞法，非破壞者是諦是常、是歸依處。世尊！是故苦滅聖諦以勝義故，是諦是常是歸依處。
World-Honored One! The Noble Truth of the Cessation of Suffering is free from conditioned characteristics. Being free from conditioned characteristics, its nature is eternally abiding. That which is eternally abiding is not subject to destruction. That which is not subject to destruction is truth, is permanent, and is a place of refuge. World-Honored One! Therefore, the Noble Truth of the Cessation of Suffering, in the ultimate sense, is truth, is permanent, and is a place of refuge.
CHAPTER TWELVE
世尊！此苦滅諦是不思議，過諸有情心識境界，亦非一切聲聞獨覺智所能及。譬如生盲不見眾色，七日嬰兒不見日輪。苦滅諦者亦復如是，非諸凡夫心識所緣，亦非一切聲聞獨覺智之境界。凡夫識者謂二邊見，一切聲聞獨覺智者名為淨智。言邊見者，於五取蘊執著為我，生異分別。邊見有二。何者為二？所謂常見及以斷見。世尊！若復有見生死無常涅槃是常，非斷常見是名正見。何以故？諸計度者見身諸根受者思者現法滅壞，於有相續不能了知，盲無慧目起於斷見。於心相續剎那滅壞，愚闇不了意識境界，起於常見。世尊！然彼彼義過諸分別及下劣見，由諸愚夫妄生異想顛倒執著，謂斷謂常。
World-Honored One! This Noble Truth of the Cessation of Suffering is inconceivable, beyond the realm of all sentient beings' consciousness, and not within the reach of the wisdom of all Śrāvakas and Pratyekabuddhas. It is like a person blind from birth who cannot see colors, or a seven-day-old infant who cannot see the sun. The Noble Truth of the Cessation of Suffering is also like this: it is not within the grasp of ordinary people's consciousness, nor is it within the realm of all Śrāvakas' and Pratyekabuddhas' wisdom. The consciousness of ordinary people is characterized by two extreme views, while the wisdom of all Śrāvakas and Pratyekabuddhas is called pure wisdom. Extreme views refer to clinging to the five aggregates of clinging as self, giving rise to various discriminations. There are two extreme views. What are these two? They are the view of eternalism and the view of annihilationism.
World-Honored One! If one sees that samsara is impermanent and nirvana is permanent, this view that is neither annihilationism nor eternalism is called the right view. Why? Those who speculate see the body, sense faculties, experiencer, and thinker as being destroyed in the present life, and unable to understand the continuity of existence, they blindly and unwisely give rise to the view of annihilationism. Regarding the continuity of mind that is destroyed moment by moment, in their ignorance and lack of understanding of the realm of consciousness, they give rise to the view of eternalism. World-Honored One! However, the meaning of each of these transcends all discriminations and inferior views. Due to foolish people's deluded imagination and inverted attachments, they conceive of annihilation or permanence.
「世尊！顛倒有情於五取蘊，無常常想、苦為樂想、無我我想、不淨淨想。聲聞獨覺所有淨智，於如來境及佛法身所未曾見。或有眾生信如來故，於如來所起於常想、樂想、我想及於淨想，非顛倒見即是正見。何以故？如來法身是常波羅蜜、樂波羅蜜、我波羅蜜、淨波羅蜜。若諸有情作如是見是名正見，若正見者名真佛子，從佛口生、從正法生、從法化生、得佛法分。世尊！言淨智者，則是一切聲聞獨覺智波羅蜜。此之淨智，於苦滅諦尚非境界，況苦滅諦。是四入流智之所行。何以故？三乘初業不愚法者，能於彼義當證當了。世尊！為何義故說四入流？世尊！此四入流是世間法。世尊！唯一入流，於諸入流為最為上，以第一義是為入流、是為歸依、是苦滅諦。
World-Honored One! Deluded sentient beings have inverted perceptions regarding the five aggregates of clinging: they perceive the impermanent as permanent, suffering as pleasure, non-self as self, and the impure as pure. The pure wisdom of Śrāvakas and Pratyekabuddhas has never seen the realm of the Tathāgata and the Dharmakāya of the Buddha. However, some beings, due to their faith in the Tathāgata, give rise to perceptions of permanence, bliss, self, and purity regarding the Tathāgata. These are not inverted views but are correct views. Why? Because the Dharmakāya of the Tathāgata is the perfection of permanence, the perfection of bliss, the perfection of self, and the perfection of purity. If sentient beings have such views, they are called correct views. Those with correct views are called true children of the Buddha, born from the Buddha's mouth, born from the Dharma, born from the Dharma's transformation, and have obtained a share of the Buddha's Dharma.
World-Honored One! What is called pure wisdom is the perfection of wisdom of all Śrāvakas and Pratyekabuddhas. This pure wisdom is not even in the realm of the Noble Truth of the Cessation of Suffering, let alone the Noble Truth of the Cessation of Suffering itself. This is the domain of the four wisdoms of stream-entry. Why? Because those who are not confused about the Dharma in the initial stages of the three vehicles can understand and realize its meaning.
World-Honored One! For what purpose are the four stream-entries spoken of? World-Honored One! These four stream-entries are worldly dharmas. World-Honored One! There is only one supreme stream-entry among all stream-entries, which is the ultimate meaning, the true stream-entry, the true refuge, and the Noble Truth of the Cessation of Suffering.
CHAPTER THIRTEEN
「世尊！生死者依如來藏，以如來藏故說前際不可了知。世尊！有如來藏故得有生死，是名善說。
World-Honored One! Birth and death depend on the Tathāgatagarbha. Because of the Tathāgatagarbha, it is said that the beginning point cannot be known. World-Honored One! Because there is the Tathāgatagarbha, there is birth and death; this is well said.
世尊！生死者，諸受根滅無間相續未受根起，名為生死。
World-Honored One! Birth and death refer to the cessation of the sense faculties and their immediate continuation before new sense faculties arise.
世尊！生死二法是如來藏，於世俗法名為生死。世尊！死者諸受根滅，生者諸受根起，如來藏者則不生不死、不昇不墜、離有為相。
World-Honored One! The two dharmas of birth and death are the Tathāgatagarbha; in conventional terms, they are called birth and death. World-Honored One! Death is the cessation of the sense faculties, birth is the arising of the sense faculties, but the Tathāgatagarbha neither is born nor dies, neither rises nor falls, and is free from conditioned characteristics.
世尊！如來藏者常恒不壞，是故世尊！如來藏者與不離解脫智藏是依是持，是為建立。亦與外離不解脫智諸有為法依持建立。
World-Honored One! The Tathāgatagarbha is permanent, eternal, and indestructible. Therefore, World-Honored One! The Tathāgatagarbha, together with the inseparable storehouse of liberation wisdom, is the support, the sustenance, and the foundation. It is also the support, sustenance, and foundation for the conditioned dharmas that are separate from the wisdom of non-liberation.
世尊！若無如來藏者，應無厭苦樂求涅槃。何以故？於此六識及以所知如是七法，剎那不住不受眾苦，不堪厭離願求涅槃。如來藏者，無有前際無生無滅，法受諸苦。彼為厭苦，願求涅槃。世尊！如來藏者，非有我人眾生壽者。如來藏者，身見有情、顛倒有情、空見有情，非所行境。世尊！如來藏者是法界藏，是法身藏、出世間藏、性清淨藏，此本性淨。如來藏者如我所解，縱為客塵煩惱所染，猶是不可思議如來境界。何以故？世尊！剎那剎那善不善心客塵煩惱所不能染。何以故？煩惱不觸心，心不觸煩惱。云何不觸法而能得染心？世尊！由有煩惱有隨染心。隨煩惱染難解難了，唯佛世尊為眼、為智、為法根本、為尊、為導、為正法依，如實知見。」
World-Honored One! The Tathāgatagarbha is not a self, a person, a sentient being, or a life. The Tathāgatagarbha is not the realm of those with views of the body, those with inverted views, or those with views of emptiness. World-Honored One! The Tathāgatagarbha is the storehouse of the dharma realm, the storehouse of the Dharmakāya, the storehouse of the supramundane, the storehouse of the inherently pure nature; this is its original purity. As I understand it, even though the Tathāgatagarbha may be defiled by adventitious afflictions, it is still the inconceivable realm of the Tathāgata. Why? World-Honored One! The good and bad minds moment by moment cannot be defiled by adventitious afflictions. Why? Because afflictions do not touch the mind, and the mind does not touch afflictions. How can that which does not touch defile the mind? World-Honored One! Due to afflictions, there is a mind that follows defilement. The defilement that follows afflictions is difficult to understand and realize. Only the Buddha, the World-Honored One, as the eye, as wisdom, as the root of the Dharma, as the honored one, as the guide, as the reliance on the true Dharma, truly knows and sees this.
爾時世尊歎勝鬘夫人言：「善哉善哉，如汝所說。性清淨心隨煩惱染，難可了知。復次勝鬘！有二種法難可了知。何等為二？謂性清淨心難可了知，彼心為煩惱染亦難了知。如此二法，汝及成就大法菩薩乃能聽受，諸餘聲聞由信能解。
At that time, the World-Honored One praised Queen Śrīmālā, saying: "Excellent, excellent! As you have said, the inherently pure mind defiled by afflictions is difficult to understand. Furthermore, Śrīmālā, there are two dharmas that are difficult to understand. What are these two? The inherently pure mind is difficult to understand, and that this mind is defiled by afflictions is also difficult to understand. These two dharmas can be heard and accepted by you and bodhisattvas who have accomplished the great Dharma, while the remaining śrāvakas can understand through faith."
CHAPTER FOURTEEN
勝鬘！若我弟子增上信者，隨順法智，於此法中而得究竟。順法智者，觀根識境，觀察業報，觀羅漢眠，觀心自在愛樂禪樂，觀聲聞獨覺聖神變通。由成就此五善巧觀，現在未來聲聞弟子因增上信隨順法智，善能解了性清淨心煩惱所染而得究竟。勝鬘！是究竟者為大乘因。汝今當知信如來者，於甚深法不生誹謗。」
Śrīmālā! If my disciples have superior faith, they will follow the wisdom of the Dharma and attain ultimate realization in this teaching. Those who follow the wisdom of the Dharma observe the root consciousness and its objects, examine karmic retribution, observe the sleep of Arhats, observe the mind's freedom in enjoying meditation bliss, and observe the supernatural powers of Śrāvakas and Pratyekabuddhas. By accomplishing these five skillful observations, the Śrāvaka disciples of the present and future, due to their superior faith and following the wisdom of the Dharma, can well understand that the inherently pure mind is defiled by afflictions and attain ultimate realization. Śrīmālā! This ultimate realization is the cause of the Great Vehicle. You should now know that those who have faith in the Tathāgata do not slander the profound Dharma."
爾時勝鬘夫人白佛言：「世尊！復有餘義能多利益。我當承佛威神之力，演說斯事。」
At that time, Queen Śrīmālā said to the Buddha: "World-Honored One! There are other meanings that can bring great benefit. I shall, by the Buddha's majestic power, expound on this matter."
佛言：「善哉。今恣汝說。」
The Buddha said: "Excellent. Speak as you wish."
勝鬘夫人言：「有三種善男子善女人，於甚深法離自毀傷，生多功德入大乘道。何等為三？若善男子善女人等，能自成就甚深法智，或有成就隨順法智，或有於此甚深法中不能解了，仰推如來，唯佛所知非我境界。除此三種善男子善女人已，...
Queen Śrīmālā said: "There are three types of good men and good women who, regarding the profound Dharma, avoid self-harm, generate many merits, and enter the path of the Great Vehicle. What are these three? There are good men and good women who can themselves accomplish profound Dharma wisdom, or who accomplish wisdom that accords with the Dharma, or who, unable to understand this profound Dharma, look up to the Tathāgata, knowing it is only within the Buddha's realm of knowledge and not their own. Apart from these three types of good men and good women, ..."
CHAPTER FIFTEEN
... 諸餘有情於甚深法，隨己所取執著妄說，違背正法習諸外道。腐敗種子，設在餘方應往除滅。彼腐敗者，一切天人應共摧伏。」
... the remaining sentient beings, regarding the profound Dharma, cling to their own grasping and speak falsely, contradicting the true Dharma and practicing various non-Buddhist teachings. These rotten seeds, even if they are in other places, should be eliminated. These corrupted ones should be suppressed by all gods and humans."
勝鬘夫人說是語已，與諸眷屬頂禮佛足。時佛世尊讚言：「善哉。勝鬘！於甚深法方便守護，降伏怨敵善能通達。汝已親近百千俱胝諸佛如來，能說此義。」爾時世尊放勝光明普照大眾，身昇虛空高七多羅量，以神通力足步虛空還舍衛城。
After Queen Śrīmālā said these words, she and her retinue bowed their heads to the Buddha's feet. Then the World-Honored One praised her, saying: "Excellent, Śrīmālā! You skillfully protect the profound Dharma, defeat adversaries, and have a good understanding. You have already been close to hundreds of thousands of kotis of Buddhas and Tathāgatas, and are able to explain this meaning." At that time, the World-Honored One emitted a superior light illuminating the great assembly, and his body ascended into the air to the height of seven tāla trees. Using his supernatural powers, he walked through the air back to the city of Śrāvastī.
時勝鬘夫人與諸眷屬，瞻仰世尊目不暫捨，過眼境已歡喜踊躍，遞共稱歎如來功德，一心念佛還無鬪城，勸友稱王建立大乘。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，舉國人民無不學者。
Queen Śrīmālā and her retinue gazed at the World-Honored One without taking their eyes off him for a moment. When he passed out of sight, they were filled with joy and excitement, praising the virtues of the Tathāgata to each other. With one-pointed mindfulness of the Buddha, they returned to the city of Ayodhyā, where they encouraged King Prasenajit to establish the Great Vehicle. Women in the city seven years old and above were converted to the Great Vehicle, and King Prasenajit also used the Great Vehicle to convert all males seven years old and above. There was no one in the entire country who did not study it.
爾時世尊入逝多林，告尊者阿難及念天帝。時天帝釋與諸眷屬應念而至住於佛前。爾時世尊告帝釋言：「憍尸迦！汝當受持此經演說開示，為三十三天得安樂故。」復告阿難：「汝亦受持，為諸四眾分別演說。」
At that time, the World-Honored One entered the Jeta Grove and addressed the Venerable Ānanda and called to mind Śakra, the Lord of the Gods. Then Śakra, Lord of the Gods, along with his retinue, appeared instantly before the Buddha. At that time, the World-Honored One said to Śakra: "Kauśika! You should receive, uphold, expound, and reveal this sutra for the sake of the well-being of the thirty-three gods." He also told Ānanda: "You too should receive and uphold it, and explain it in detail to the fourfold assembly."
時天帝釋白佛言：「世尊！當何名斯經？云何奉持？」
Then Śakra, Lord of the Gods, said to the Buddha: "World-Honored One! What should this sutra be called? How should it be upheld?"
佛告天帝：「此經成就無邊功德，一切聲聞獨覺力不能及，況餘有情。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。」
The Buddha told Śakra: "This sutra accomplishes boundless merits, which are beyond the power of all Śrāvakas and Pratyekabuddhas, let alone other sentient beings. Kauśika, you should know that this sutra is a collection of profound, subtle, and great merits. Now I will briefly tell you its names. Listen carefully, listen carefully, and reflect on it well."
時天帝釋及尊者阿難白言：「善哉世尊！唯然受教。」
Then Śakra, Lord of the Gods, and the Venerable Ānanda said: "Excellent, World-Honored One! We will respectfully receive your teaching."
佛言：「此經讚歎如來真實功德，應如是持；
The Buddha said: "This sutra praises the true virtues of the Tathāgata, it should be upheld as such;
說不思議十種弘誓，應如是持；
It speaks of the ten inconceivable great vows, it should be upheld as such;
以一大願攝一切願，應如是持；
It encompasses all vows in one great vow, it should be upheld as such;
說不思議攝受正法，應如是持；
It speaks of the inconceivable embracing of the true Dharma, it should be upheld as such;
說入一乘，應如是持；
It speaks of entering the One Vehicle, it should be upheld as such;
說無邊諦，應如是持；
It speaks of the boundless truths, it should be upheld as such;
說如來藏，應如是持；
It speaks of the Tathāgatagarbha, it should be upheld as such;
說佛法身，應如是持；
It speaks of the Buddha's Dharmakāya, it should be upheld as such;
說空性義隱覆真實，應如是持；
It speaks of the meaning of emptiness concealing the truth, it should be upheld as such;
說一諦義，應如是持；
It speaks of the meaning of the one truth, it should be upheld as such;
說常住不動寂靜一依，應如是持；
It speaks of the eternally abiding, immovable, tranquil, and sole reliance, it should be upheld as such;
說顛倒真實，應如是持；
It speaks of the inverted and the true, it should be upheld as such;
說自性清淨心煩惱隱覆，應如是持；
It speaks of the inherently pure mind concealed by afflictions, it should be upheld as such;
說如來真子，應如是持；
It speaks of the true children of the Tathāgata, it should be upheld as such;
說勝鬘夫人正師子吼，應如是持。
It speaks of Queen Śrīmālā's true lion's roar, it should be upheld as such."
復次憍尸迦！此經所說斷一切疑，決定了義入一乘道。憍尸迦！今以所說勝鬘夫人師子吼經付囑於汝，乃至法住，於十方界開示演說。」
Furthermore, Kauśika! This sutra cuts off all doubts, determines the definitive meaning, and enters the path of the One Vehicle. Kauśika! Now I entrust to you this sutra of Queen Śrīmālā's Lion's Roar that has been spoken. As long as the Dharma endures, expound and explain it in the ten directions.
天帝釋言：「善哉世尊！唯然受教。」
Śakra, Lord of the Gods, said: "Excellent, World-Honored One! We respectfully receive your teaching."
時天帝釋、尊者阿難，及諸大會天、人、阿修羅、健闥婆等，聞佛所說，皆大歡喜，信受奉行。
At that time, Śakra, Lord of the Gods, the Venerable Ānanda, and all the great assembly of gods, humans, asuras, gandharvas, and others, having heard what the Buddha said, were all greatly delighted and faithfully accepted and upheld it.