English
English version: Only Bodhisattvas who practice the Great Dharma can believe and understand these principles. 'If my disciples' below is the content of Chapter Fourteen. The previous section explained that the realm and practice of the One Vehicle are the same. From here onwards, it explains that those who accept and practice can inherit the lineage of the saints, hence they are called true sons. 'If my disciples who follow faith' refers to those from the initial stage of abiding (初住, Chū zhù) to the third stage of abiding, whose faith increases, and those from the fourth stage of abiding to the seventh stage of abiding. 'Relying on those who understand faith' refers to relying on Bodhisattvas above the eighth ground (八地, Bā dì), explaining that through five skillful means of contemplation, one can ultimately understand the principle that the self-nature is originally pure but defiled. 'Following the wisdom of the Dharma' below explains the methods of these five contemplations. 'Observing the establishment of the roots and understanding the realm of consciousness' is the first skillful means. The five roots are all made of the four great elements (四大, Sì dà), hence they are called the establishment of right practice. Because of cultivating the power of concentration, one can thoroughly see the three thousand great chiliocosms (三千大千世界, Sānqiān dàqiān shìjiè). If so, in order to further cultivate concentration, one should use the great pure root to thoroughly see the ten directions. In this way, one can understand the principle that the self-nature is originally pure. How can one know that the self-nature is defiled? Because of the obstruction of afflictions (烦恼障, Fánnǎo zhàng). In this way, one understands the meaning that the self-nature is defiled. 'Understanding consciousness' is like observing a little purity, and then the entire Jambudvipa (阎浮提, Yánfú tí) is filled with purity. If so, by further cultivating various practices, one can obtain great understanding of consciousness and thoroughly see the ten directions. Great understanding of consciousness refers to the Tathagatagarbha (如来藏, Rúlái zàng). How can one know that the self-nature is defiled? Because one did not remove the obstructions in the past. Not understanding the three thousand great chiliocosms is because of obstructions. If so, why can't great understanding of consciousness be obtained either? It is also because of obstructions. In this way, one can know the principle of defilement. 'Observing the eyes of an Arhat' is the second skillful means. In the past, one often used the eyes to see, but because of practice, one now obtains not seeing. If so, in order to cultivate ten thousand good deeds, one should obtain great not-seeing, which refers to the Tathagatagarbha. In this way, one can understand that the self-nature is originally pure. How can one know that the self-nature is defiled? Because of obstructions. One cannot obtain the pure self-nature if one does not remove the obstructions. 'Observing karmic retribution' is that without good karma, there is no body of a Deva (天人, Tiānrén), but with the cultivation of good karma, there is. If so, in order to cultivate ten thousand good deeds, one should obtain a pure body, which refers to the Tathagatagarbha. In this way, one can understand that the self-nature is originally pure. Why is there defilement? Why can't the body of a Deva be enjoyed forever? It is precisely because this body has obstructions. If this body perishes, the karmic reward of a Deva should be able to be enjoyed. Such a great pure body cannot be obtained because of obstructions, and this is how one understands the principle of defilement, which is the third skillful means. 'Observing the supernatural powers of an Arhat, a powerful Bodhisattva, and a self-mastered being' is the fifth skillful means. --------------------------------------------------------------------------------
Chinese
巧便也。于我灭后若我弟子随信者。初住至三住。信增上者四住至七住。亦可出所信之事也。依明信八住以上随顺八地作此五种观行自性清净。彼刹那善心而有染污而得究竟。此解运载行人至于佛果故。言入大乘道也 尔时胜鬘白佛言更有大利益者。亦可上求佛说二人胜鬘更说一人也。亦可胜鬘说其护法故言大利益也。白佛言三种善男子女人于甚深法者。如来藏得称理之解故言离目影像也。何等为三以下。明三种真子自成就甚深法智者。八住以上也随顺法智者四住以上。作前五种巧便观是也。于诸深法不自了知者。三住至性地也。不能玄鉴常住故。言仰推如来非我境界也。除此诸男善子女人诸余众生。于此常住如来藏深法妄情取着故。言习诸外道败种子者。当以王力以设法而调伏之使入性地也。尔时胜鬘以下第十五章。有解云。无别胜鬘章文句。何以然者。上来能说之人即是胜鬘故。若尔者前来听之人即是真子。亦不应别有文句也。解意言。真子有三人别故须别也。若尔上来所说之事即是一乘。何故别出一乘章。若言乘境行之别故。须者人中亦有弟子优劣之异。是故齐此以下克作胜鬘章与诸眷属顶礼足者。说经既终将欲取别故。礼前后凡四礼也。 上来序分既周。时众取悟。自下欲使大法流通遐代广润苍生万代 现代汉语译本：方便法门也是如此。在我涅槃之后，如果我的弟子是随信行人（sui xin xing ren，跟随信仰修行的人），最初安住于初住到三住（chu zhu zhi san zhu，菩萨修行过程中的三个阶段）。如果对信仰的增上力更强，则从四住到七住（si zhu zhi qi zhu，菩萨修行过程中的四个阶段）。也可以说出所信仰的事情。依靠明信，八住（ba zhu，菩萨修行的一个阶段）以上的人，随顺八地（ba di，菩萨修行的一个阶段）的智慧，作这五种观行，体悟自性清净。那一刹那的善心虽然有染污，但最终可以达到究竟的境界。这种理解能够运载修行人到达佛果，所以说是进入大乘道。 这时，胜鬘（Shengman，人名，一位女王）对佛说，还有更大的利益吗？也可以说是为了向上求佛，所以胜鬘又说了一个人。也可以说是胜鬘为了护持正法，所以说是大利益。胜鬘对佛说，有三种善男子、善女人，对于甚深之法，如来藏（Rulaizang，如来藏）能够得到符合真理的理解，所以说是远离了虚幻的影像。 什么是这三种人呢？下面说明这三种真子（zhen zi，真正的佛子），他们自己成就了甚深法智，指的是八住以上的人。随顺法智的人，指的是四住以上的人，他们修习前面的五种方便观行。对于各种深奥的佛法，不能自己完全理解的人，指的是三住到性地（san zhu zhi xing di，菩萨修行的阶段），他们不能深刻地理解常住的真理，所以说要仰仗如来，认为这不是自己能够达到的境界。 除了这些善男子、善女人之外，其余的众生，对于这常住的如来藏深法，用虚妄的情感去执着，所以说是学习各种外道的败坏种子。应当用王力，用设立佛法的方式来调伏他们，使他们进入性地。 这时，胜鬘以下是第十五章。有一种解释说，没有单独的胜鬘章的文句。为什么这样说呢？因为上面能够说法的人就是胜鬘。如果是这样，那么前来听法的人就是真子，也不应该有单独的文句。这种解释的意思是，真子有三种，所以需要分别说明。如果是这样，那么上面所说的事情就是一乘（yi cheng，唯一的成佛之道），为什么还要单独列出一乘章呢？如果说是乘的境界和修行方式不同，所以需要分别说明，那么人中也有弟子优劣的差异。所以从这里开始，可以看作是胜鬘章。与诸眷属顶礼佛足，这是因为说法完毕，将要告别，所以礼拜，前后共有四次礼拜。 上面序分已经结束，当时在场的大众都领悟了。下面想要使大法流通到遥远的后代，广泛地滋润众生万代。
English
English version: Skillful means are also like this. After my Parinirvana, if my disciples are 'followers of faith' (sui xin xing ren, those who practice following faith), initially abiding in the 'first to third stages' (chu zhu zhi san zhu, three stages in the bodhisattva's path). If the power of faith increases, then from the 'fourth to seventh stages' (si zhu zhi qi zhu, four stages in the bodhisattva's path). It can also be said that they express what they believe in. Relying on clear faith, those above the 'eighth stage' (ba zhu, a stage in the bodhisattva's path), in accordance with the wisdom of the 'eighth ground' (ba di, a stage in the bodhisattva's path), perform these five types of contemplation, realizing the purity of self-nature. Although that moment of good intention is defiled, it can ultimately reach the ultimate state. This understanding can carry practitioners to the fruit of Buddhahood, so it is said to enter the Great Vehicle path. At this time, Queen Srimala (Shengman, a person's name, a queen) said to the Buddha, 'Is there even greater benefit?' It can also be said that it is to seek the Buddha, so Srimala spoke of another person. It can also be said that Srimala is protecting the Dharma, so it is said to be of great benefit. Srimala said to the Buddha, 'There are three types of good men and good women, for the profound Dharma, the Tathagatagarbha (Rulaizang, the Womb of the Tathagata) can obtain a rational understanding, so it is said to be free from illusory images.' Who are these three types of people? Below explains these three 'true sons' (zhen zi, true sons of the Buddha), who themselves have achieved profound Dharma wisdom, referring to those above the eighth stage. Those who follow Dharma wisdom refer to those above the fourth stage, who practice the previous five skillful means of contemplation. Those who cannot fully understand the various profound Dharmas themselves refer to those from the third stage to the 'nature ground' (san zhu zhi xing di, a stage in the bodhisattva's path), who cannot deeply understand the eternal truth, so they rely on the Tathagata, thinking that this is not a realm they can reach. Apart from these good men and good women, the rest of the sentient beings, with false emotions clinging to this eternal Tathagatagarbha profound Dharma, are said to be learning the corrupt seeds of various external paths. They should be subdued with the power of the king, with the method of establishing the Dharma, so that they can enter the nature ground. At this time, what follows Srimala is Chapter Fifteen. One explanation says that there are no separate sentences in the Srimala Chapter. Why is this said? Because the person who can speak above is Srimala. If this is the case, then the person who comes to listen to the Dharma is the true son, and there should not be separate sentences either. The meaning of this explanation is that there are three types of true sons, so they need to be explained separately. If this is the case, then what is said above is the One Vehicle (yi cheng, the only path to Buddhahood), why is the One Vehicle Chapter listed separately? If it is said that the realm and practice of the vehicle are different, so they need to be explained separately, then there are also differences in the superiority and inferiority of disciples among people. Therefore, from here on, it can be regarded as the Srimala Chapter. Bowing to the feet of the Buddha with all the family members, this is because the Dharma has been spoken and they are about to say goodbye, so they bow, a total of four bows before and after. The introductory part above has ended, and the audience at the time understood. Below, it is desired to make the Great Dharma circulate to distant future generations, widely nourishing sentient beings for ten thousand generations. --------------------------------------------------------------------------------
Chinese
不隧。放胜光以下明流通说也。前放净光以弥。或今欲为后流通利益处广故。显赫殊常故言放胜光明也。高七多罗树者。一箭道三百步。七多罗树高二千一百步。足步虚空者使后代受行大乘也。还入城中者。摄目在城中。亦可送佛出城过眼境已还入城也。尔时世尊告长老阿难者。欲使人中流通念天帝者使天中流通也。乃至执持经名者。四依弟子福多于彼恒沙劫数修行。何况其师广为人说。上来将欲使受持流通先格量劝之也。当何名此经者。将欲受持流通。要须体名达义故。问当何名此经此是第一正名。云何奉持欲明顺其理当。为汝略说其名者。答第二问略其义名此经真实功德。如是受持者答云何受持故。次憍尸迦以下答第一问当何名此经也。 一校竟 皝有 照江师疏 延昌四年五月二十三日于京承明寺写胜鬘疏一部高昌客道人得受所供养许 现代汉语译本： ‘不隧’。这是指释放殊胜的光芒，以下说明流通传布。之前释放清净的光芒是为了弥补，或许现在是为了使后世流通利益之处更加广阔，所以彰显其殊胜非凡，因此说释放殊胜的光明。‘高七多罗树者’，一箭之道有三百步，七多罗树高二千一百步。‘足步虚空者’，是为了使后代能够接受奉行大乘佛法。‘还入城中者’，是收摄目光在城中。也可以说是送佛出城，经过眼前的境界后又返回城中。‘尔时世尊告长老阿难者’，是想使在人中流通念诵天帝，从而使在天中也能流通。‘乃至执持经名者’，四依弟子所获得的福报，多于那些经历恒河沙劫数修行的修行者。更何况是他们的老师，广泛地为人宣说此经。以上是为了使人受持流通，先衡量劝勉他们。‘当何名此经者’，将要受持流通，必须要了解经的名字，通达经的意义，所以问应当如何称呼这部经，这是第一个正式的名称。‘云何奉持’，想要阐明顺应经的道理。‘为汝略说其名者’，回答第二个问题，简略地说明这部经的真实功德。‘如是受持者’，回答应当如何受持。接下来‘次憍尸迦以下’，回答第一个问题，应当如何称呼这部经。 一次校对完毕 皝有，照江法师的疏解 延昌四年五月二十三日，于京城承明寺抄写《胜鬘经疏》一部，高昌来的客僧道人得到并接受了供养，特此记录。