English
English version The transcendent and wondrous realm of the demonic body: refers to the form of a demon that surpasses all demonic realms. The emptiness of nature, the wondrous existence of the Buddha-fruit: refers to the fact that the essence is inherently empty, but the fruit of Buddhahood truly exists. The impermanent arising and ceasing of the demonic body: refers to the fact that the body of a demon is impermanent and will experience arising and ceasing. The steadfast and eternal abiding of the Buddha-fruit: refers to the fact that the fruit of Buddhahood is fixed and unchanging, and exists forever. Therefore, it causes those beings to feel desolate and sorrowful, and to generate compassion, because they are enduring profound suffering. Saying 'not seeing even a single good' causes suffering to the demons, just like slightly embracing the true Dharma. Furthermore, like the king of oxen: it is a metaphor for embracing the true Dharma. The incomparable form and color: it is a metaphor for its power and function. Surpassing all oxen: it is a metaphor for surpassing the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Like this Great Vehicle slightly embracing the true Dharma: like this Great Vehicle slightly embracing the true Dharma is like the aforementioned king of oxen, surpassing all the roots of goodness of the Two Vehicles, combined surpassing all oxen. Why is this so? It will be said below because of its vastness. Like the king of Mount Sumeru: it is a metaphor for embracing the true Dharma. The dignified and extraordinary: it praises its power and function. Surpassing all mountains: it is a metaphor for surpassing the nature-ground (the stage of a Bodhisattva) of the Great Vehicle. Like this Great Vehicle: like this Great Vehicle, combined is like the aforementioned king of mountains. Abandoning body, life, and wealth: the following combines to explain its power and function. Abandoning body and life: refers to cultivating the path and practicing. With the mind of embracing: it only speaks of making vows to embrace. Embracing the true Dharma: summarizes practice and vows. Surpassing not abandoning body, life, and wealth: refers to the Great Vehicle of the first dwelling (the first Bhumi of a Bodhisattva), combined is like the aforementioned surpassing all mountains. The nature-ground as the teacher: the Bodhisattva of the nature-ground is the teacher. The Two Vehicles as disciples: the Two Vehicles are disciples. The merit and virtue of the Bodhisattva of the nature-ground are high and surpassing, even if experiencing suffering it is nothing, how much more so the shallow merit and virtue of the Two Vehicles. Because embracing the true Dharma is vast. From below, praise Queen Śrīmālā for propagating the Great Vehicle. Because of this reason, Queen Śrīmālā uses embracing the true Dharma to reveal, teach, and establish sentient beings. Dwelling in the first stage and proclaiming is called revealing: refers to the Bodhisattva dwelling in the first Bhumi and beginning to proclaim the Dharma, called revealing. Using a carpenter's square to discern and explain is called teaching: using a carpenter's square to measure and distinguish the meaning of the Dharma, called teaching. Causing them to accomplish practice, therefore it is called establishing. From below, explain its merit. Queen Śrīmālā embracing the true Dharma has such great benefits. Corresponding to the metaphor of the strong man mentioned earlier. The earlier explanation stated that the demons exceeding the demonic realm are able to take away people's merit and diminish people's good deeds. Now, in response to their decline and diminution, therefore it is said to have such great benefits. Like such great blessings: corresponding to the metaphor of the king of oxen mentioned earlier. Surpassing the Two Vehicles, therefore it is said to be great blessings. Like such great fruit: corresponding to the metaphor of the king of mountains mentioned earlier. The earlier explanation stated that it surpasses the nature-ground, now dwelling in the first stage as the cause, the first dwelling as praise, therefore it is said to have such great retribution. It can also be said that such great benefits: summarizes the merit of external transformation. Like such great blessings: summarizes... Like such great fruit: summarizes... --------------------------------------------------------------------------------
Chinese
自行之德。如是大果者。总结自行外化之叹。胜鬘我于阿僧祇以下劝也。 佛告胜鬘以下第五一乘章。所以来者。上明摄受正法。能生四乘因果。时众冒为此四因果条然各异故。次论一乘。欲明四乘因果名虽有别论体正是一乘。是以次明也。佛告胜鬘者。如来住昔隐一开三未曾会三归一。胜鬘若当破三归说一者。则为漏照毕误争重不敢自专。故须待告。汝今更说一切诸佛者。返常之说生信至难故言一切也。摄受正法者。略檦最后也。上章广解摄受正法之义。何故复言更说摄受解意。言六度。一法有于名义非邪名。正可轨曰法。能生名摄领纳称受。虽复上来广解诸义。而六度之体有其运通伐苦。此义来章故言更说摄受运通伐苦也。此言是略应言更说摄受正法体运通伐苦。是以胜鬘言善哉世尊唯然受者。是应敬之辞也。即白佛言摄受正法体运通伐苦者。是摩诃衍。摩诃言大。衍之言乘。故知上告更说者。欲使广摄受体有大乘义也。就此章中可有两段明义。从初讫无边不断以来。明破三归一。第二从无限齐时住明一乘之果受命常存。就初段中可有四段明义。第一从初讫出世间善法总会因果入于一乘。第二从世尊说六处以下说至有余不了义说别会因果入于一乘。第三从何以故有二种死以下讫一向记说明释异。第四从世尊 现代汉语译本：'自行之德。如是大果者。'总结了自行外化的赞叹。'胜鬘我于阿僧祇以下劝也。' 佛告胜鬘以下第五一乘章。'之所以出现，是因为前面阐明了摄受正法，能够产生四乘的因果。当时听众误以为这四种因果截然不同，所以接下来讨论一乘，想要说明四乘的因果，名称虽然有区别，但本质上正是一乘。因此接下来阐明。'佛告胜鬘者。'如来处于过去隐藏一乘，开显三乘，未曾会三归一的状态。'胜鬘如果想要破除三归，宣说一乘，那就是有所遗漏，考虑不周，不敢擅自做主，所以需要等待佛的告知。'汝今更说一切诸佛者。'是与常理相反的说法，让人难以相信，所以说一切。'摄受正法者。'是最后要略标明的。上一章广泛解释了摄受正法的意义，为什么又说更说摄受解意呢？'言六度。一法有于名义非邪名。正可轨曰法。能生名摄领纳称受。'虽然前面已经广泛解释了各种意义，但是六度的本体具有运通伐苦的作用，这个意义将在下一章阐述，所以说更说摄受运通伐苦。'这句话是省略的，应该说更说摄受正法体运通伐苦。因此胜鬘说'善哉世尊唯然受者'，这是应有的敬语。'即白佛言摄受正法体运通伐苦者。是摩诃衍（Mahayana，大乘）。'摩诃（Maha）的意思是'大'，衍（yana）的意思是'乘'。所以知道上面所说的'更说'，是为了使广泛摄受的本体具有大乘的意义。'就这一章中可以分为两段来阐明意义。从'初讫无边不断以来'，阐明破三归一。第二段从'无限齐时住'，阐明一乘的果报是受命常存。就第一段中可以分为四段来阐明意义。第一段从'初讫出世间善法总会因果入于一乘'。第二段从'世尊说六处以下说至有余不了义说别会因果入于一乘'。第三段从'何以故有二种死以下讫一向记说明释异'。第四段从'世尊'
English
English version: 'The virtue of self-practice, such a great result,' summarizes the praise of self-practice externalization. 'Shêng-màn, I have been exhorting from countless kalpas ago.' 'The fifth chapter on the One Vehicle, starting with the Buddha's address to Shêng-màn,' appears because the previous section clarified that embracing the True Dharma can generate the causes and effects of the Four Vehicles. At that time, the audience mistakenly believed that these four types of causes and effects were distinctly different. Therefore, the following discussion concerns the One Vehicle, aiming to explain that although the names of the causes and effects of the Four Vehicles are different, their essence is precisely the One Vehicle. Hence, the following clarification is provided. 'The Buddha said to Shêng-màn,' the Tathagata (如来) is in a state of concealing the One Vehicle and revealing the Three Vehicles in the past, never having united the Three into One. 'If Shêng-màn wants to break the Three Refuges and proclaim the One Vehicle, it would be incomplete and ill-considered, and one would not dare to act independently. Therefore, one must wait for the Buddha's instruction. 'You now further speak of all the Buddhas,' is a statement contrary to common sense, making it difficult to believe, so it is said 'all.' 'Embracing the True Dharma' is the final point to be briefly indicated. The previous chapter extensively explained the meaning of embracing the True Dharma. Why is it said again, 'further speak of embracing and understanding the meaning?' 'Speaking of the Six Perfections (六度), a dharma has a name and meaning that is not evil. That which can be followed is called dharma. That which can generate is called embracing, receiving, and accepting.' Although the various meanings have been extensively explained earlier, the essence of the Six Perfections has the function of transporting and overcoming suffering. This meaning will be elaborated in the next chapter, so it is said 'further speak of embracing, transporting, and overcoming suffering.' This statement is abbreviated; it should be said 'further speak of embracing the essence of the True Dharma, transporting and overcoming suffering.' Therefore, Shêng-màn said, 'Excellent, World Honored One, I respectfully accept,' which is the proper respectful language. 'Then she said to the Buddha, 'Embracing the essence of the True Dharma, transporting and overcoming suffering, is the Mahayana (摩诃衍, Great Vehicle).' Maha (摩诃) means 'great,' and yana (衍) means 'vehicle.' Therefore, it is known that the aforementioned 'further speak' is to enable the widely embraced essence to have the meaning of the Great Vehicle.' In this chapter, the meaning can be clarified in two sections. From 'the beginning to the endless and continuous,' it clarifies the breaking of the Three Refuges into One. The second section, from 'unlimited and simultaneous dwelling,' clarifies that the result of the One Vehicle is the constant existence of life. In the first section, the meaning can be clarified in four parts. The first part is from 'the beginning to the total assembly of worldly and transcendental good dharmas entering the One Vehicle.' The second part is from 'the World Honored One speaking of the Six Places and below, speaking to the remaining incomplete meanings, speaking of the separate assembly of causes and effects entering the One Vehicle.' The third part is from 'Why are there two kinds of death and below, to the definitive prediction explaining the differences.' The fourth part is from 'The World Honored One.' --------------------------------------------------------------------------------
Chinese
不受有智有二种以下双结二智也。何以故。六度正法正是大乘下明由大乘出生四因四果从大乘出故不异于大也。如阿耨大池出八大河之水不异池中水也。直以崖岸隔故有其八河之殊。如是大乘以言教隔故便有四因四果之别。如是摩诃衍者。合上阿耨达池出生一切声闻缘觉以下合出八大河。此中明出为欲解入不存出也。亦可此中解出者。言中道出前毕。解出宾者出生故有异也。有如一切种子者。喻四因四果。皆依于地者喻于大乘。欲明种子从地生长。及其坏时还归于地。以说四乘从大乘而生。如来破时还属地也。如是一切声闻以下。合前种子喻依于大乘。合依于地而生长也。今解此二喻何以取别。前以出生为喻。此就增长为喻譬也。以是从大乘出生增长不以于大乘义故。世尊住于大乘。摄受大乘者。即是住于二乘。摄受二乘一切世间出世间善法。如世尊说六处以下。第二别会因果。就中可有两段。从初至依于如来明因入一乘。第二世尊阿罗汉以下别明果入一乘。如世尊说六处者。此是指尺如也。论此六处体正有二支流为六处者。此是生善之所以故言处。前二就兴灭而论。后二以人为别中两就体名为异故有六也。正法住者。小乘非耶可轨名为正法。流通于世故名为住人不受行名之为灭。波罗木叉者。秦言叹得解脱。亦言处 现代汉语译本 ‘不受有智有二种’以下，总结了两种智慧。为什么呢？因为六度正法正是大乘，下面阐明了由大乘出生四因四果，因为是从大乘出生，所以不异于大乘。如同阿耨达池（Anavatapta，梵语，意为无热恼池，传说中位于雪山之巅的圣湖）流出八大河的水，这些水并不异于池中的水。只是因为有崖岸阻隔，才有了八条河流的区分。同样，大乘因为有言教的隔阂，才有了四因四果的区别。所以，摩诃衍（Mahayana，梵语，意为大乘）就是，合上阿耨达池，出生一切声闻缘觉，以下合出八大河。这里说明‘出’是为了理解‘入’，而不是为了保存‘出’。也可以说，这里解释‘出’，是说中道已经完成了。解释‘出’的宾语，因为出生而有差异。有如一切种子，比喻四因四果。都依赖于大地，比喻大乘。想要说明种子从大地生长，以及坏灭时还归于大地。以此说明四乘从大乘而生，如来破灭时还归于大地。如同一切声闻以下，合前种子比喻依赖于大乘，合依赖于大地而生长。现在解释这两个比喻，为什么要取不同的比喻？前面以出生为比喻，这里就增长为比喻。因为是从大乘出生增长，不异于大乘的意义。世尊安住于大乘，摄受大乘，也就是安住于二乘，摄受二乘一切世间出世间的善法。如世尊说六处以下，第二部分分别会合因果。其中可以分为两段。从开始到‘依于如来’，说明因入一乘。第二部分，‘世尊阿罗汉’以下，分别说明果入一乘。如世尊说六处，这是指尺如。论述这六处的本体，正有二支流为六处，这是产生善的原因，所以说是‘处’。前二句就兴灭而论，后二句以人为区别，中间两句就本体名称不同，所以有六处。正法住，小乘不是吗？可以作为轨范的正法，流通于世，所以名为‘住’，人不接受修行，就叫做‘灭’。波罗木叉（Pratimoksha，梵语，意为别解脱戒），秦言叹得解脱，也叫做‘处’。