English
English version ‘Receiving and upholding’: Because sentient beings are heavily deluded and their defilements are deep, it is said that their roots of goodness are weak and they cannot profoundly understand the origin and surface of things, therefore it is called a net of doubt. The content from the Ten Great Vows and onwards explains the matters that are doubted. Because it is extremely difficult to achieve, Śrīmālā (garland of glory) although residing in the position of an ordinary person, her precepts and conduct are lofty, abiding in the extremely firm diamond realm, therefore it is said to be extremely difficult to achieve. Birth and death are dark and obscure, the eyes of wisdom are not opened, therefore it is called ignorance. Evils accumulate like mountains, wisdom and forbearance cannot function, therefore it is said to be not a meaningful benefit. Falling into the three evil paths, therefore one cannot obtain peace and stability. Speaking truthful vows is to show that the matter exceeds expectations, it is necessary to provide evidence, words and actions are consistent, therefore it is said to be truthful. There should be a rain of heavenly flowers and the emanation of wonderful sounds, because important matters must eliminate doubts and allow the masses to understand, therefore one vows to seek these. ‘When these words were spoken’ is the sequence of the sutra's assembly. Flowers falling from the sky is to show that Śrīmālā's words and actions are all true, divine auspiciousness manifests, fulfilling what she said. ‘Those who saw the wonderful flowers and onwards’, at that time, the assembly all generated understanding due to the auspiciousness, therefore all doubts were eliminated, delusions were exhausted, and their hearts were joyful, therefore it is said to be joy and courage. ‘And making vows and onwards’ is that colleagues generate good thoughts, therefore it is said to do the same things as her. ‘The World Honored One fully acknowledged and onwards’ is the concluding sentence. From ‘At that time, Śrīmālā and onwards, the Three Great Vow Chapter’, explaining the reason: The previous section explained the function of the Ten Great Vows in stopping evil actions, now this section explains the three vows, the practice of cultivating good deeds. Stopping evil actions and cultivating good deeds are what Bodhisattvas should usually do, receiving precepts and making vows are the guidelines for Mahasattvas, therefore these are explained. It can also be said that the previous section explained actions, and this section explains making vows. Actions and vows support each other, and wonderful results can be achieved. If there are only actions without vows, the actions will surely be isolated; without actions, the vows will surely be empty, therefore one first vows to abide by the precepts and then makes vows. In this chapter, there are three parts explaining the meaning: First, explaining the skillful means of the vows; second, explaining the essence of the vows; third, the Tathagata narrates the accomplishment. ‘Again, before the Buddha’ the previous section explained stopping evil actions, now this section explains cultivating good deeds. The meaning of goodness is the same, but the name appears again, therefore it is said to be ‘again’. These three are profound expectations for future vows, because doing this now is to realize that vow in the future, therefore it is said to be vows. ‘With these true vows’ actions and vows are consistent, therefore it is called the Three Truths. It can also be said that the previous Ten Great Vows are not false, and the current three vows are non-active, therefore it is said to be ‘true’. ‘Comforting sentient beings’ the Mahasattva cultivates good deeds to liberate sentient beings from suffering, not just for oneself. --------------------------------------------------------------------------------
Chinese
言安慰众生也。以此善根者以下。第二段初愿明自行。第二明外化。第三明护法。以此十受三愿之善能与万善作基故。言以此善根也。于一切生者。来生不一受形尘沙故。言一切生也。亦可从性今身终至处住十禀形不一故。言一切生也。得正法智者。六度之中。获彼无著胜解故。言得正法智。以此法智外化无挂而不疲厌故。言无厌足心也。我于摄受正法以下。明护法之愿。舍身命财晕降大乘自行化人恶生蒙益也。 尔时世尊以下。第三述成。三愿广大备喻来现。如一切色喻恒沙愿。空界喻三大愿。如是菩萨恒沙愿者。舍一切色三大愿今入空界也。 尔时胜鬘以下。第四摄受章。所以来者。前明三愿。是能求之心。今明所愿之法故次明之。亦可前章住下心弱三愿广阔乃摄恒沙。今明住上解强一摄尘沙生彼万德故次之耳。就中凡者八段明义。从初讫有大利益明愿摄。第三承佛威神以下讫八万四千法门明行摄。第三云水二喻明行愿出生。第四从又如大地以下地藏二譬明人能出生也。第五从摄受正法以下讫即波罗蜜明缘摄。第六从胜鬘白佛以下讫之所瞻仰明因摄。第七从又善男子以下讫亦悉知见明护法。第八从尔时以下明述成也。承佛威神者。佛意欲使胜鬘宣唱大愿。胜鬘应机而说故承佛威神也。空解关心生善为 现代汉语译本：这是为了安慰众生而说的。‘以此善根者以下’，第二段首先阐明自行，其次阐明外化，第三阐明护法。因为这十受和三个愿的善能可以作为万善的基础，所以说‘以此善根也’。‘于一切生者’，因为来生不会只接受一种形态，而是像尘沙一样众多，所以说‘一切生也’。也可以从自性来说，今生终结之处，所居住和禀受的形态都不一样，所以说‘一切生也’。‘得正法智者’，在六度之中，获得那种无著的殊胜理解，所以说‘得正法智’。因为有了这种法智，向外教化就不会有任何阻碍，也不会感到疲倦厌烦，所以说‘无厌足心也’。‘我于摄受正法以下’，阐明护法的愿望，舍弃身命财产，来弘扬大乘佛法，自行化人，使恶劣的众生也能从中受益。 ‘尔时世尊以下’，第三部分是叙述成就。三个愿望广大，用比喻来展现。‘如一切色喻恒沙愿’，‘空界喻三大愿’。像这样，菩萨恒河沙数般的愿望，舍弃一切色相，三大愿现在进入空界。 ‘尔时胜鬘以下’，第四章是摄受章。之所以要讲这一章，是因为前面阐明了三个愿望，是能求之心，现在阐明所愿之法，所以接着阐明它。也可以说，前一章讲述的是住于下位，心力薄弱，三个愿望却很广阔，能够摄受恒河沙数般的众生。现在阐明的是住于上位，理解力强，一摄就能使尘沙般的众生获得万种功德，所以接着讲述这一章。这一章总共有八段来阐明意义。从最初到‘有大利益’，阐明愿摄。第三部分‘承佛威神以下’到‘八万四千法门’，阐明行摄。第三部分用云和水的两个比喻，阐明行愿的出生。第四部分从‘又如大地以下’，用大地和地藏两个比喻，阐明人能够出生。第五部分从‘摄受正法以下’到‘即波罗蜜’，阐明缘摄。第六部分从‘胜鬘白佛以下’到‘之所瞻仰’，阐明因摄。第七部分从‘又善男子以下’到‘亦悉知见’，阐明护法。第八部分从‘尔时以下’，阐明叙述成就。‘承佛威神者’，佛希望胜鬘宣扬大愿，胜鬘应机而说，所以说是承佛威神。以空性的理解来关心众生，产生善念，是根本。
English
English version: This is said to comfort sentient beings. 'With this root of goodness onwards,' the second section first elucidates self-cultivation, then elucidates external transformation, and third elucidates Dharma protection. Because the goodness of these ten acceptances and three vows can serve as the foundation for all goodness, it is said, 'With this root of goodness.' 'For all beings,' because future lives will not only receive one form, but will be as numerous as dust and sand, it is said, 'all beings.' It can also be said from the perspective of self-nature, that the place where this life ends, the forms resided in and received are all different, so it is said, 'all beings.' 'Obtaining the wisdom of the true Dharma,' within the six perfections, obtaining that unattached and supreme understanding, it is said, 'obtaining the wisdom of the true Dharma.' Because with this Dharma wisdom, external transformation will not have any obstacles, and one will not feel tired or weary, it is said, 'a mind without weariness or satisfaction.' 'I, in embracing the true Dharma onwards,' elucidates the vow of Dharma protection, abandoning body, life, and wealth to promote the Mahayana Dharma, transforming people through self-cultivation, so that even evil beings can benefit from it. 'At that time, the World Honored One onwards,' the third part is narrating the accomplishment. The three vows are vast, and are presented through metaphors. 'Like all colors, a metaphor for vows as numerous as the Ganges sands,' 'the realm of space, a metaphor for the three great vows.' Like this, the Bodhisattva's vows as numerous as the Ganges sands, abandoning all forms, the three great vows now enter the realm of space. 'At that time, Srimala onwards,' the fourth chapter is the Chapter on Embracing. The reason for speaking this chapter is because the previous chapter elucidated the three vows, which is the mind that seeks, and now this chapter elucidates the Dharma that is sought, so it is elucidated next. It can also be said that the previous chapter spoke of residing in a lower position, with weak mental strength, but the three vows were vast, capable of embracing beings as numerous as the Ganges sands. Now this chapter elucidates residing in a higher position, with strong understanding, one embrace can enable beings as numerous as dust and sand to obtain myriad merits, so this chapter is narrated next. This chapter has a total of eight sections to elucidate the meaning. From the beginning to 'great benefit,' elucidates the embracing of vows. The third part, 'Receiving the majestic power of the Buddha onwards' to 'eighty-four thousand Dharma doors,' elucidates the embracing of practice. The third part uses the two metaphors of clouds and water to elucidate the birth of practice and vows. The fourth part, from 'Also like the great earth onwards,' uses the two metaphors of the great earth and Ksitigarbha (Earth Treasury Bodhisattva), to elucidate that people are able to be born. The fifth part, from 'Embracing the true Dharma onwards' to 'is the Paramita (perfection),' elucidates the embracing of conditions. The sixth part, from 'Srimala said to the Buddha onwards' to 'is looked up to,' elucidates the embracing of causes. The seventh part, from 'Also, good man onwards' to 'also knows and sees,' elucidates Dharma protection. The eighth part, from 'At that time onwards,' elucidates the narration of accomplishment. 'Receiving the majestic power of the Buddha,' the Buddha hoped that Srimala would proclaim the great vows, and Srimala spoke in response to the opportunity, so it is said to be receiving the majestic power of the Buddha. Using the understanding of emptiness to care for sentient beings, and generating good thoughts, is fundamental. --------------------------------------------------------------------------------
Chinese
调。灭恶名伏。亦可住上妙解不为相闻故言调伏也。行愿相应故言真实。亦真实能行无异者。无异口中所说也。 佛告以下。上来明愿之方便。自此以下正出愿体。皆悉入于此一大愿中者。此明势力能生万行。恒沙诸愿皆悉入此愿摄生列也。下指乎其体也。佛赞以下第三述成。说当理原善得其宜故即言善哉也。智慧者实慧。方便者方便慧。实慧鉴远理原其体难侧故言甚深。方便巧适应物而施故言微妙。汝已长夜以下释所以。二智深妙者。良由殖因既案方阶。此二非深妙。如何生死闰暗故云长。无明昏暗称之日夜。在生死长夜修彼妙因故言殖善本也。亦可明荣方行勤故云长夜也。来世众生以下。上明二慧精妙。旷劫修因方克。岂浅识所能知解。故言久种善根者乃能解也。下明胜鬘所说同于四佛故浅识不解。亦可成善之言耳。如是我说摄受功德无边际者。欲明摄受正法自行无边化人无极理过言表故不得边际。如来智慧辨才亦无边际者。拂于上言非是如来智照不周。但以方言究岂莫得其极。故先言不得边也。亦可以无边之慧宣无尽之理。但文不可累书故云不尽。有大功德者自行尘沙也。有大利益者。化人道备故言说不得边际也。 胜鬘白佛以下。第二明行摄。一行摄生尘沙诸行故名行摄也。更说者演彼行摄义也 现代汉语译本 调伏恶名，降伏（伏：使屈服）恶念。也可以安住于最上乘的微妙理解，不因为相互争辩而说调伏。行为与愿望相应，所以说是真实。也确实能够实行，没有口是心非。没有违背口中所说的话。 佛告诉以下的内容，是说明发愿的方便。从这里以下，正式阐述愿的本体。‘都完全进入这一大愿中’，这说明愿的势力能够产生万行（万行：指菩萨所修的各种善行）。像恒河沙一样多的诸愿都完全进入此愿的摄持范围。‘下’是指愿的本体。佛赞叹以下的内容是第三部分，叙述愿的成就。所说符合真理，愿望美好得当，所以说‘善哉’。智慧，指的是实慧（实慧：真实的智慧）。方便，指的是方便慧（方便慧：运用智慧的权巧方法）。实慧鉴照深远，真理的本体难以测度，所以说‘甚深’。方便巧妙，适应事物而施行，所以说‘微妙’。‘你已长夜’以下，解释原因。两种智慧深奥微妙，是因为种因已经按照一定的步骤。这两种智慧如果不是深奥微妙，怎么能消除生死轮回的黑暗？所以说‘长’。无明（无明：佛教指对事物真相的迷惑）昏暗，称之为日夜。在生死长夜中修习那微妙的因，所以说‘殖善本’。也可以说明荣方（荣方：指胜鬘夫人）修行勤奋，所以说‘长夜’。 ‘来世众生’以下，上面说明两种智慧精妙，经过漫长的时间修习因才能获得，哪里是浅薄的见识所能理解的？所以说‘久种善根者乃能解’。下面说明胜鬘所说的话与四佛（四佛：指过去、现在、未来和常住的佛）相同，所以浅薄的见识不能理解。也可以说是成就善言。‘如是我说摄受功德无边际者’，想要说明摄受正法（正法：正确的佛法），自己修行没有边际，教化他人没有穷尽，道理超越言语表达，所以不能得到边际。‘如来智慧辨才亦无边际者’，否定上面的话，不是如来的智慧照耀不周全，只是用方便的言语来探究，哪里能得到它的极限？所以先说不能得到边际。也可以用无边的智慧宣说无尽的道理，只是文字不能重复书写，所以说‘不尽’。‘有大功德者’，是说自己修行像尘沙一样多。‘有大利益者’，是说教化他人，道路完备，所以说不能说出它的边际。 ‘胜鬘白佛’以下，第二部分说明行摄（行摄：以行为来摄取）。以一行摄取像尘沙一样多的诸行，所以名叫行摄。‘更说者’，是阐述那行摄的意义。