Chinese
大正藏第 85 册 No. 2762 胜鬘经疏 No. 2762 [cf. No. 353] 胜鬘经疏 者必速解真常八十之寿应物故耳。言心得无疑也。宜时遣信发其道意者。宜及今时遣信发胜鬘所为众生常解道意也。今正是时者。今日正是发胜鬘所为众生常解之时也。□胜鬘书者。此明遣书也。略赞如来无量功德者。文句鲜约故名略。理通义备言无量也。即遣□□□此请于使人奉书感其意也。阿瑜阇国者。此是郡邑之名。此言。 欢心。秦言不生国七岁已上。皆化以大乘解常关心。因以名为。敬授胜鬘者。书论常住良可重之。极名之为敬。奉与前人故言授也。亦可有授书之仪。执□曲躬上拼下授此是授书之仪故言敬授也。欢喜顶受者。称内情名为欢喜。拜而领纳故言顶受。亦可身中之尊顶为其胜。受道之中。信心最强信敬之心领纳故曰此书故言顶受也。读诵受持者。如三复白强则知有瑕得书寻文解其所表故言读诵也。亦可被文顺句称读皆文言领名诵纳之在怀白受忆而不忘为持。昔来所无所以生希有心也。 自下偈颂初二句。向旃提罗说。何以而然。旃提贵父母书劝胜鬘三业虔敬。如来今敬奉教故。先对说偈也。我闻佛音声者。书传音声故言我闻。佛音声亦可寻书 生解朗然的了。如从父母口中闻说佛常住音声故。以之言耳。世所未曾有者。言自我生世已来未曾闻有如是人也。亦可明有为诸法伐迭生灭。如来常住凝照。万境生灭不能加苦乐。莫能异。岂世所曾有者哉。下之二句将欲顺教受效。如书所言如来常住离虚曰真。绝为名实者。我应修三业供养也。第二偈默感请佛。初二句默感。下二句请佛。佛仰者敬仰。惟者思惟。下出思惟之事。正道佛世尊普为世间有缘者出。我在有缘之数。亦应哀愍现于后宫。必令我得见也。□□偈明应其所感。即生此念时者。即生仰惟念时也。佛于宫中现者。欲表常住离生死之地。是故空中现也。普者光照无私曰普。从佛身出名放。能灭或闇曰净光明。亦可显真常之身。除应或之秽故名普放净光明也。显示无比身者。光照共辨形体奇绝众相莫加故言无比身。亦可三十二相。世相不逮名无比也。胜鬘及眷属者。此明三业供养应于前言也。显示面接足礼者身业虔敬。清净心者意业尊重。叹佛功德口业赞叹也。 从如来妙色身者。以下大段第二明经之正体。就中有二段明义。从初讫第一义乘明乘之体行。从世尊声闻缘觉以下。明乘不孤起起则从缘故。自下八章皆明乘之境也。此则初章所以十五章首始叹佛功德者。欲令生三业归依之善因之以出世也 现代汉语译本： 对佛理的理解豁然开朗。就像从父母口中听到佛陀常住的声音一样，所以这样说。‘世所未曾有者’，是说自我出生以来，从未听闻过有这样的人。也可以明白有为诸法是刹那生灭的，而如来常住凝然照耀，万境的生灭不能增加其痛苦或快乐，没有什么能使之改变。这难道不是世间从未有过的吗？下面的两句是想要顺从教诲，效法佛陀。就像《书》中所说，如来常住，远离虚妄，这才是真。断绝有为之名相和实际，我应当修持身、口、意三业来供养佛陀。第二个偈颂是默默地感应并祈请佛陀。前两句是默默感应，后两句是祈请佛陀。‘佛仰’是敬仰，‘惟’是思惟。下面说思惟的事情。正道佛世尊普遍为世间有缘之人出现。我在有缘之数，也应该哀怜我，显现在后宫，必定让我得见佛陀。后面的偈颂说明应和她的感应。‘即生此念时者’，就是生起仰慕思惟的念头时。‘佛于宫中现者’，是想要表明常住远离生死之地，所以佛在空中显现。‘普’是光明照耀没有偏私，叫做‘普’。从佛身发出的光叫做‘放’。能够灭除黑暗，叫做‘净光明’。也可以显示真常之身，去除应化之身的污秽，所以叫做‘普放净光明’。‘显示无比身者’，是说光明照耀，共同彰显佛的形体奇特绝妙，众多相好没有可以增加的，所以说‘无比身’。也可以说三十二相，世间的相貌不能达到，所以叫做‘无比’。‘胜鬘（Shrimala，人名）及眷属者’，这说明身、口、意三业的供养应和前面的话相符。‘显示面接足礼者’，是说身业虔诚恭敬。‘清净心者’，是说意业尊重。‘叹佛功德’，是说口业赞叹。 ‘从如来妙色身者’以下一大段，第二部分说明经的正体。其中有两段说明意义。从开始到‘第一义乘’，说明乘的体和行。从‘世尊声闻缘觉’以下，说明乘不是孤立产生的，产生是因为因缘的缘故。从下面八章都是说明乘的境界。这里是第一章，所以十五章开始就赞叹佛的功德，是想要产生身、口、意三业归依的善因，从而出离世间。
English
English version: Her understanding of the Buddha's teachings became clear and bright. It was as if she heard the voice of the Buddha's permanence from her parents' mouths, hence this statement. 'Unprecedented in the world' means that since my birth, I have never heard of such a person. It can also be understood that conditioned dharmas arise and cease momentarily, while the Tathagata remains constant and illuminates, the arising and ceasing of myriad realms cannot increase his suffering or joy, and nothing can change him. Is this not something that has never existed in the world? The following two sentences express the desire to follow the teachings and emulate the Buddha. Just as the 'Book' says, the Tathagata is permanent, far from falsehood, and this is the truth. Cutting off the names and realities of conditioned existence, I should cultivate the three karmas of body, speech, and mind to make offerings to the Buddha. The second verse is a silent response and request to the Buddha. The first two lines are a silent response, and the last two lines are a request to the Buddha. 'Buddha's reverence' is reverence, 'only' is contemplation. The following describes the matter of contemplation. The Righteous Path Buddha, the World Honored One, appears universally for those who have affinities in the world. I am among those who have affinities, and should also have compassion on me, appear in the inner palace, and surely allow me to see the Buddha. The following verse explains the response to her feelings. 'When this thought arises' means when the thought of admiration and contemplation arises. 'The Buddha appears in the palace' is to show the permanent place far from birth and death, so the Buddha appears in the air. 'Universal' means that the light shines without partiality, called 'universal'. The light emitted from the Buddha's body is called 'emission'. Being able to eliminate darkness is called 'pure bright light'. It can also reveal the true and constant body, removing the defilements of the manifested body, so it is called 'universal emission of pure bright light'. 'Displaying the incomparable body' means that the light shines, jointly revealing the Buddha's unique and wonderful form, with numerous excellent marks that cannot be added to, so it is called 'incomparable body'. It can also be said that the thirty-two marks, which worldly appearances cannot attain, are called 'incomparable'. 'Shrimala (Shrimala, name of a person) and her retinue' indicates that the offerings of body, speech, and mind should correspond to the previous words. 'Displaying the face-to-foot prostration' means that the body's karma is devout and respectful. 'Pure mind' means that the mind's karma is respectful. 'Praising the Buddha's merits' means that the speech's karma is praise. From 'From the Tathagata's wonderful colored body' onwards, the second major section explains the true nature of the sutra. There are two sections explaining the meaning. From the beginning to 'First Meaning Vehicle', it explains the substance and practice of the vehicle. From 'World Honored One, Shravakas, Pratyekabuddhas' onwards, it explains that the vehicle does not arise in isolation, but arises because of conditions. The following eight chapters all explain the realm of the vehicle. This is the first chapter, so the fifteen chapters begin by praising the Buddha's merits, wanting to generate the good cause of taking refuge in the three karmas of body, speech, and mind, thereby transcending the world. --------------------------------------------------------------------------------
Chinese
。亦可乘书致叹者耳。如来妙色身者先叹应身。应身如法佛应现化物而来。释迦亦尔故曰如来。有异常解常解乘常如实来成正觉故曰如来。通教解乘空如实道成等正觉。以果望因故曰如来也。妙色身者。此色从真处而现故言妙色。揽色成体言妙色身也。世间无与等者。世间之色系等所感。如来之身应物而有故言无与等也。无比者上言无与等。既无与等亦可匹类故言无比也。不思议者。随以现三尺丈六不见其顶故言不可思议也。色无尽者。欲明真本不亡尘沙并现故言无尽。此之五句皆叹应身所以。首叹应者将表法身常住妙绝言境晓之则难。丈六晖世生解则易。是以先叹应身。欲使寻迹以推本。是故次明真身。智慧亦复然者。亦有五句不异于前经。众好略故但云亦复然也。一切法常住者。万法盈满故言一切。不为生灭所倾称曰常住。德邈群贤。是故礼敬也。降伏心过恶者。此叹解脱。上明法身常住迳劫不谢。而此常果得必有由。由于果尽次叹解脱。降伏心过恶者。心恶尽也。身四种者。明色恶亡。心有贪瞋痴。身异生老病死故。言心过身四也。已到难伏地者。正由色心患尽道成佛果。生灭不能加苦乐。莫能动故言难伏地。亦可以下文验。烦恼有二。四住无明。三界就业而论。上地就惑说也。降伏心过恶意地三亡。及与身者 应言□三。四者其口但经好略。论身缺三语四默口也。此三界四住地所起业。业断土由惑亡故。就业以论之。已到难伏地者。此语无明惑尽到犹度也。自非以金刚心为无碍种智为解脱。此或无以顶落故名难伏地也。知一切尔炎者。次明般若。上明累尽获彼常果。或灭有方非智不恶故次明之。尔炎此方名为智母。亦可智即彼若。尔者真谛。炎者俗谛。何以智然。夫真谛如尔古今定准世谛假诳拔炎不贪故智之耳。自下还结上三法。智慧者结知一切尔炎。身者结法身自在结解脱也。摄持一切法者。三法既备万善圆极。一得永固劫尽不座故。言摄持一切法也。敬礼过称量者。所以更来为欲拂迹。时众胃佛地功德理尽胜鬘所叹。是以拂去前迹。我今敬礼。过我称量独绝群表言无譬类。佛果万德积若理道言表故言无边法。如来所得非下情所测故言难思议也。亦可上来诸句亦数即礼。是故此偈谛迹。言我今礼者。过我所叹也。哀愍以下欲明请护。哀谶愍念覆护于我。今向叹佛五句之善法速得增长。此善基提菩提故云种也。此世今身。及后生者。未来愿常摄受在大乘正法中也。我久安立以下如来遂其所请。上来二世为师。今明三世作护所以。而然过者。若护现未必然故。举过护来。谨久安立者。前身以来。令免于三途重苦名安。令汝善 应言□三。四者，他们的口中只说好的、简略的话。论及身体，则缺少身三语四，保持沉默。这些是三界四住地所产生的业。业的断灭是因为迷惑的消亡。就从业来说，已经到达难伏地（指修行极难克服的阶段）的人，他们的语言中没有无明（avidyā）的迷惑，到达彼岸如同渡过河流。如果不是以金刚心（vajra-citta，坚不可摧的菩提心）为无碍种智（asaṅga-jñāna，无碍的种子智慧），就无法得到解脱。这或许是因为没有以顶礼来消除业障，所以称为难伏地。‘知一切尔炎’，接下来阐明般若（prajñā，智慧）。上面阐明了烦恼消尽，获得永恒的果报。或者灭除有方，没有智慧就无法消除恶业，所以接下来阐明般若。‘尔炎’，在这里被称为智母（jñāna-mātṛ，智慧之母）。也可以说智慧就是般若。‘尔’是真谛（paramārtha-satya，胜义谛），‘炎’是俗谛（saṃvṛti-satya，世俗谛）。为什么说智慧是这样呢？因为真谛如同‘尔’一样，是古今不变的标准，而世谛是虚假的，如同拔除火焰一样，不值得贪恋，所以是智慧。下面总结以上三种法。‘智慧者’，总结‘知一切尔炎’；‘身者’，总结法身自在；总结解脱。‘摄持一切法者’，三种法具备，万种善行圆满达到极致。一旦获得就永远稳固，即使经历漫长的劫数也不会退转，所以说‘摄持一切法’。‘敬礼过称量者’，之所以再次前来，是为了拂去之前的痕迹。当时大众认为佛地的功德，道理已经穷尽，如同胜鬘经（Śrīmālādevī Siṃhanāda Sūtra）中所赞叹的那样，所以要拂去之前的痕迹。‘我今敬礼’，超过我的称量，独一无二，超越一切，无法用譬喻来形容。佛果的万种功德积累，如同道理一样，超越了语言文字，所以说是无边法。如来所获得的，不是凡夫所能测度的，所以说是难思议。也可以说，以上这些句子也包含在礼敬之中。因此，这首偈颂是真实的。‘我今礼者’，超过我所赞叹的。‘哀愍’以下，想要阐明请求护佑。哀怜、愍念、覆护我，现在向您赞叹佛的五种善法，希望迅速增长。这种善是菩提的基础，所以说是种子。‘此世今身，及后生者’，未来希望常常被摄受在大乘正法中。‘我久安立’以下，如来遂其所请。上面两世为师，现在阐明三世作为护佑，所以这样说。‘而然过者’，如果护佑现在和未来，必然会这样。举出过去的护佑，是为了护佑未来。‘谨久安立者’，从前世以来，让我免除三途的深重苦难，这叫做‘安’，让你行善。
English
It should be said □ three. Four, their mouths only speak good and concise words. Speaking of the body, it lacks the three bodily actions and four verbal actions, maintaining silence. These are the karmas arising from the Three Realms and Four Abodes. The cessation of karma is due to the extinction of delusion. In terms of karma, those who have reached the 'Difficult to Subdue Ground' (referring to the stage of practice that is extremely difficult to overcome), their language has no delusion of ignorance (avidyā), reaching the other shore is like crossing a river. If it is not with the vajra-citta (indestructible bodhicitta) as the asaṅga-jñāna (unobstructed seed wisdom), one cannot attain liberation. This may be because the obstacles of karma have not been eliminated by prostration, so it is called the 'Difficult to Subdue Ground'. 'Knowing all Er Yan', next elucidates prajñā (wisdom). The above elucidates that afflictions are exhausted, and eternal rewards are obtained. Or eliminating the means of existence, without wisdom, evil karma cannot be eliminated, so next elucidates prajñā. 'Er Yan', here is called jñāna-mātṛ (mother of wisdom). It can also be said that wisdom is prajñā. 'Er' is paramārtha-satya (ultimate truth), 'Yan' is saṃvṛti-satya (conventional truth). Why is wisdom said to be like this? Because the ultimate truth is like 'Er', it is the unchanging standard of ancient and modern times, while the conventional truth is false, like pulling out flames, not worth coveting, so it is wisdom. Below summarizes the above three dharmas. 'The wise one', summarizes 'Knowing all Er Yan'; 'The body', summarizes the freedom of the dharmakaya; summarizes liberation. 'Those who uphold all dharmas', with the three dharmas complete, all kinds of good deeds are perfectly fulfilled. Once obtained, it is forever stable, and will not regress even after countless kalpas, so it is said 'Upholding all dharmas'. 'Respectfully bowing beyond measure', the reason for coming again is to brush away the previous traces. At that time, the public believed that the merits of the Buddha-land, the principles have been exhausted, just like what is praised in the Śrīmālādevī Siṃhanāda Sūtra, so the previous traces must be brushed away. 'I now respectfully bow', exceeding my measure, unique, surpassing everything, indescribable with metaphors. The accumulation of the ten thousand merits of the Buddha-fruit, like the principle, transcends language and words, so it is called boundless dharma. What the Tathagata has obtained is not something that ordinary people can measure, so it is called inconceivable. It can also be said that the above sentences are also included in the reverence. Therefore, this verse is true. 'I now bow', exceeding what I praise. 'Compassion' below, wants to elucidate the request for protection. Have compassion, pity, and protect me, now I praise the five good dharmas of the Buddha, hoping to increase rapidly. This goodness is the foundation of bodhi, so it is called a seed. 'This life, and future lives', in the future, I hope to be constantly received in the Mahayana Dharma. 'I have long established' below, the Tathagata fulfills the request. The above two lives are as teachers, now elucidating the three lives as protection, so it is said. 'And then over', if protecting the present and the future, it will inevitably be like this. Giving the past protection is to protect the future. 'Carefully establish for a long time', since the previous life, let me be free from the heavy suffering of the three evil paths, this is called 'peace', let you do good. --------------------------------------------------------------------------------