Chinese
大正藏第 85 册 No. 2761 胜鬘经记 No. 2761 [cf. No. 353] 胜鬘义记 无尽明应身无穷智□□□者。明法身无尽也。一切法常住者。十力无畏等法也。心过恶身四种者。释所以得常立心无诸恼身无生老病死也。知一切尔炎者。汉言境界。摄持一切法者。是万善也。除众过恶者。达知法总备诸善法。具此三义故得常也。我久安立汝一偈。是佛说。我以作功德。复是胜鬘说前请护身此护法。即为说授记者。既有敬美之功。又复礼请。乞如来欲令修行万善故便记之焉。自在王者。记其因中之胜果。常作自在天王者也。无量阿僧祇佛者。记应待修行也。号普光者。记名字也。如来正遍知者。记德号也。无有恶趣者。记国土弟子也。略记五事。 受十大受者。是第二经名也。上受是人下受是法。人有能受。法有可受故。受为名也。十名摄万故名为大也。于万为略。于一为广也。十受大泮凡有二种。一者自行二者化人。初五受及第十受是自行。中间四受是化人也。复有二义。一别二总。九别十总也。以不爱染心者。不舍疏逐亲。无厌足心者乐常说法。无碍心者。有请便说。彼彼处者。在在所也。应折伏者。威力制之也。应摄受者。𣽈语化之。令法久住者 现代汉语译本 大正藏第八十五册 No. 2761 《胜鬘经记》 No. 2761 [cf. No. 353] 《胜鬘义记》 ‘无尽明应身无穷智□□□者’。解释为法身是无尽的。‘一切法常住者’，指的是十力（如来的十种力量）、无畏（无所畏惧）等法。‘心过恶身四种者’，解释了为什么能够常住：心没有诸种烦恼，身没有生老病死。‘知一切尔炎者’，‘尔炎’在汉语中是境界的意思。‘摄持一切法者’，指的是万善。‘除众过恶者’，通达了知一切法，总括具备诸种善法。具备这三种意义，所以能够常住。‘我久安立汝一偈’，是佛说的。‘我以作功德’，又是胜鬘说的，前面是请求护身，这里是护法。‘即为说授记者’，既有敬美的功德，又再次礼请，乞求如来希望她修行万善，所以就为她授记。‘自在王者’，是记述她在因地中的殊胜果报，常常作为自在天王。‘无量阿僧祇佛者’，是记述应当等待修行。‘号普光者’，是记述名字。‘如来正遍知者’，是记述德号。‘无有恶趣者’，是记述国土弟子。简略地记述了这五件事。 ‘受十大受者’，是第二个经名。上面所受的是人，下面所受的是法。人有能够接受的能力，法有可以被接受的性质，所以用‘受’作为名称。十个名称总摄万法，所以称为‘大’。相对于万法来说是简略的，相对于一法来说是广博的。十受大判，凡有二种：一是自行，二是化人。最初的五受以及第十受是自行，中间的四受是化人。又有两种意义：一是别，二是总。前九个是别，第十个是总。‘以不爱染心者’，不舍弃疏远的人而亲近亲密的人。‘无厌足心者’，乐于经常说法。‘无碍心者’，有人请求就为他们说法。‘彼彼处者’，在任何地方。‘应折伏者’，用威力来制服他们。‘应摄受者’，用温和的言语来教化他们。‘令法久住者’。
English
English version T 85 No. 2761 Commentary on the Śrīmālādevī Siṃhanāda Sūtra No. 2761 [cf. No. 353] Commentary on the Meaning of Śrīmālā 'The one with endless bright responsive body and infinite wisdom □□□' means the Dharmakāya (Dharma body) is endless. 'All dharmas are permanent' refers to the Ten Powers (of a Tathāgata), Fearlessness, and other dharmas. 'The four kinds of mind surpassing evil body' explains why one can abide permanently: the mind has no afflictions, and the body has no birth, old age, sickness, and death. 'Knowing all realms' ('er yan' in Chinese) means 'boundary'. 'Embracing all dharmas' refers to all good deeds. 'Eliminating all faults and evils' means thoroughly knowing all dharmas, encompassing all good dharmas. Having these three meanings, one can abide permanently. 'I have long established this one verse for you' is said by the Buddha. 'I have made merit' is said by Śrīmālā; the former is requesting protection of the body, and this is protecting the Dharma. 'Immediately prophesying the prediction' has both the merit of reverence and beauty, and again requests, begging the Tathāgata to wish her to cultivate all good deeds, so he prophesies for her. 'King of Freedom' records the superior fruition in her causal stage, always acting as the King of the Free Heavens. 'Countless asaṃkhya Buddhas' records that she should wait for cultivation. 'Named Universal Light' records the name. 'Tathāgata, Perfectly Enlightened One' records the virtuous title. 'Having no evil destinies' records the land and disciples. Briefly records these five matters. 'Receiving the Ten Great Vows' is the second sutra name. The receiving above is of people, and the receiving below is of the Dharma. People have the ability to receive, and the Dharma has the nature of being received, so 'receiving' is used as the name. The ten names encompass all dharmas, so it is called 'Great'. Relative to the myriad dharmas, it is brief; relative to one dharma, it is extensive. The Ten Vows are broadly divided into two types: one is self-cultivation, and the other is transforming others. The first five vows and the tenth vow are self-cultivation, and the middle four vows are transforming others. There are also two meanings: one is separate, and the other is general. The first nine are separate, and the tenth is general. 'With a mind not attached to affection' means not abandoning those who are distant and approaching those who are close. 'With a mind without satisfaction' means delighting in constantly speaking the Dharma. 'With an unobstructed mind' means speaking the Dharma for those who request it. 'In various places' means in any place. 'Those who should be subdued' means subduing them with power. 'Those who should be embraced' means transforming them with gentle words. 'Causing the Dharma to abide long'. --------------------------------------------------------------------------------
Chinese
。二法调众生。佛法得久住天人充满者。善趣增益也。为此二利不舍而化之。忘失法者。则忘失大乘人法。总以凡有五义。一名正法欲。二名摄受正法。三名欲作大乘。四名波罗蜜。五名大乘造善之始。必得好欲之心有欲心已便摄受在已摄在已已欲持作大乘。作大乘已知能到果已知有运载。胜鬘自明必能具行成就五义。是以称言终不忘失。欲明行人失善。是故从始失终。从终失始。中间次第明其失义。忘失法者明则忘失大乘者。此明失始忘终。所以不言欲者。以摄受之名在十受中故。明已则举之。不决定大乘者则不能得摄受欲者。此明失终忘始。中间总失。是次第失善五义。则失出世诸圣胜果。随生入死永为凡夫。过之免甚事。若于是也。善是真理故曰正法。可要在已故曰摄受也。随所乐入者。不能反流随受三有身曰乐。越凡夫地者。背圣受生。何能超越过凡夫地也。无量大过者。失圣人之胜利。得凡夫之卑贱故名大过也。无量福利者。众善圣果也。修行十受则便得之失。十受者。则入凡夫故两明也。现为我证者。名虽有十统摄万善。女人卑弱谓不能行。如来虽知余人有疑。自非现证无以云也。非义饶益者。恶果报也。雨众天华出妙音声者。华声二瑞应。其所取现华明必行十受现声必成菩提也。同其所行者。断疑见利 现代汉语译本 用两种方法调伏众生，佛法才能长久住世，天人才能充满，善道才能增长。为了这两种利益，不舍弃而教化他们。忘失佛法的人，就忘失了大乘的修行方法。总共有五种含义：一是名为正法欲（desire for the true Dharma），二是名为摄受正法（embracing the true Dharma），三是想要修作大乘，四是波罗蜜（pāramitā，perfection），五是大乘造善的开始。必定要得到好的愿欲之心，有了愿欲之心，便能摄受；已经摄受之后，就想要修持大乘。修作大乘之后，知道能够到达果位，知道有运载的能力。Śrīmālā（胜鬘）自己表明必定能够具足修行成就这五种含义，因此说‘终不忘失’。想要说明修行人失去善法，所以从开始失去到最终失去，从最终失去到开始失去，中间次第说明失去的含义。忘失佛法，就表明忘失了大乘。这是说明失去开始，忘记最终。之所以不提愿欲，是因为摄受的名称在十受（ten acceptances）之中。已经明白，就举出来。不决定修学大乘的人，就不能得到摄受愿欲。这是说明失去最终，忘记开始，中间全部失去。这是次第失去善法的五种含义，就失去出世间的诸圣贤殊胜果报。随着生死流转，永远成为凡夫。过失的免除是很重要的，如果在这里。善是真理，所以称为正法。可以要在自己身上，所以称为摄受。随着所喜好的而进入，不能反转潮流，随着接受三有之身，称为喜好。超越凡夫的地位，违背圣道而受生，怎么能够超越凡夫的地位呢？无量的大过失，是失去圣人的胜利，得到凡夫的卑贱，所以称为大过失。无量的福利，是各种善的圣果。修行十受就能得到，失去十受，就进入凡夫的境界，所以两次说明。现在为我作证，名称虽然有十种，统摄万种善法。女人卑微柔弱，认为不能修行。如来虽然知道其他人有疑惑，如果不是亲自现身作证，就无法说明。非义饶益，是不好的果报。降下各种天华，发出美妙的声音，天华和声音是两种瑞应。出现天华表明必定修行十受，出现声音表明必定成就菩提。与她所行相同，断除疑惑，见到利益。
English
English version To tame sentient beings with two methods, so that the Buddha-dharma may long abide in the world, and gods and humans may be filled, and the good realms may increase. For these two benefits, do not abandon and teach them. Those who forget the Dharma, forget the practices of the Mahāyāna. In general, there are five meanings: first, it is called *dharma-chanda* (正法欲, desire for the true Dharma); second, it is called *dharma-parigraha* (摄受正法, embracing the true Dharma); third, the desire to practice the Mahāyāna; fourth, *pāramitā* (波罗蜜, perfection); fifth, the beginning of creating good in the Mahāyāna. One must obtain a good desire-mind; having a desire-mind, one can embrace it; having embraced it, one wants to practice the Mahāyāna. Having practiced the Mahāyāna, one knows that one can reach the fruit, and knows that one has the ability to transport. Śrīmālā (胜鬘) herself states that she will surely be able to fully practice and accomplish these five meanings, therefore she says 'never forget'. Wanting to explain that practitioners lose good, therefore from losing the beginning to losing the end, from losing the end to losing the beginning, in between, explaining the meaning of losing in order. Forgetting the Dharma means forgetting the Mahāyāna. This explains losing the beginning and forgetting the end. The reason for not mentioning desire is because the name of embracing is within the ten acceptances (十受). Having understood, then bring it up. Those who are not determined in the Mahāyāna cannot obtain the embracing of desire. This explains losing the end and forgetting the beginning, losing everything in between. This is the gradual loss of the five meanings of good, and thus losing the transcendent and excellent fruits of the sages. Following the cycle of birth and death, one will forever be an ordinary person. Avoiding faults is very important, if it is here. Good is the truth, therefore it is called the true Dharma. It can be on oneself, therefore it is called embracing. Following what one likes to enter, unable to reverse the flow, following and accepting the body of the three realms, is called liking. Transcending the state of an ordinary person, going against the holy path and receiving birth, how can one transcend the state of an ordinary person? Immeasurable great faults are losing the victory of the sages and obtaining the baseness of ordinary people, therefore it is called a great fault. Immeasurable blessings are the various good and holy fruits. Practicing the ten acceptances will obtain them, losing the ten acceptances will enter the realm of ordinary people, therefore it is explained twice. Now bear witness for me, although the name has ten, it encompasses ten thousand good deeds. Women are humble and weak, thinking they cannot practice. Although the Tathāgata knows that others have doubts, if it were not for personally appearing and bearing witness, there would be no way to explain it. Non-righteous benefit is bad retribution. Raining down various heavenly flowers and emitting wonderful sounds, heavenly flowers and sounds are two auspicious responses. The appearance of heavenly flowers indicates that one will surely practice the ten acceptances, the appearance of sounds indicates that one will surely achieve Bodhi. Being the same as what she practices, cutting off doubts and seeing benefits. -------------------------------------------------------------------------------- 愿同胜鬘行十受也。
Chinese
发三大愿者。第三经名也。初以十名摄于万善。此以三名尽摄众也。将欲归一。是以损之求善属己。始宜言受要期永劫故名为愿也。初是自行。二是外化。三是护法也。以此善根者。是十受善也。得正法智者。智者知万善之可崇也。如一切色悉入空界者。青黄朱紫空界所摄。五戒诸善三愿所含。三愿如空诸善如色也。 承佛威神说调伏大愿者。第四经名也。一名摄万。须承旨乃晓。名虽无二犹未即实。将明一乘之道。非易可宣也。常不轻善曰调。不生诸恶曰伏。一名摄众曰大。永劫不舍曰愿也。真实无异者。所说合理。又能必行也。所谓摄受正法者。出经名也。更无别法故。言所谓有始有终故。有摄受愿之二名也。久种善根者乃能解汝所说者。隐一名。而知万善者非久殖不悟也。今说当说者。三世如来皆说万善。此明胜鬘说。同诸佛欲令人信故积美也。不得边际者。善理无穷说何可尽。智慧辨才亦无边际者。此明如来智能遍知辨不可尽。非智□解穷也。有大功德有大利益者。善是功德人是利益也。得道尘数善缚炽盛无边际义显于此矣。 更复演说者。上已明体。今欲美况。此果之第二义也。得一切佛法者。是果法也。八万四千法门者。是因法也。雨众色雨者。此譬正法。能出 现代汉语译本：愿与胜鬘一同奉行十种戒律（十受）。 发三大愿：这是第三部经的名称。起初用十种名称来统摄各种善行，这里用三种名称来概括一切。将要归于统一，所以减少（名相）来追求属于自身的善行。开始应该说接受，要期望永劫不变，所以称为愿。第一是自身修行，第二是教化他人，第三是护持佛法。凭借这种善根，就是十受的善行，获得正法智慧，有智慧的人知道各种善行都值得推崇。就像一切颜色都包含在虚空中一样，青、黄、朱、紫都被虚空所包含。五戒等各种善行都被这三大愿所包含，三大愿就像虚空，各种善行就像颜色。 承蒙佛的威神之力宣说调伏大愿：这是第四部经的名称。一个名称统摄万法，必须领会佛的旨意才能明白。名称虽然没有两个，但还没有达到真实。将要阐明一乘的道理，并非容易宣说。常常不轻视善行叫做‘调’，不产生各种恶行叫做‘伏’。一个名称统摄大众叫做‘大’，永劫不舍弃叫做‘愿’。真实没有差异，是指所说的合乎道理，而且一定能够实行。所谓摄受正法，出自经名。没有其他法，所以说所谓有始有终，所以有摄受愿的两个名称。长久种植善根的人才能理解你所说的，隐藏一个名称，而知道各种善行的人，不是长久种植善根就不能领悟。现在说、应当说，是指过去、现在、未来三世如来都宣说各种善行。这表明胜鬘所说，与诸佛相同，想要使人相信，所以积累美德。没有边际，是指善的道理无穷无尽，说什么也说不完。智慧辩才也没有边际，是指如来的智能普遍知晓，辩才不可穷尽，不是智慧所能理解穷尽的。有大功德、有大利益，是指善是功德，人是利益。得道如尘沙之数，善的束缚炽盛，无边无际的意义在这里显现。 更进一步演说，上面已经阐明了本体，现在想要赞美情况，这是果的第二种意义。获得一切佛法，是果法。八万四千法门，是因法。降下各种颜色的雨，这是比喻正法，能够产生……