Chinese
大正藏第 85 册 No. 2763 挟注胜鬘经 No. 2763 [cf. No. 353] 挟注胜鬘经 法有无量无边功德□□□□□(得无□□□□□益功德同无相□□□□自此以来明有大利益。今举智辩无相结摄受无边)。 佛告胜鬘汝今更说一切诸佛所说摄受正法(得理□□□□□□□□□说名一乘将明空解。即是出相故命更说之)胜鬘白佛言善哉世尊唯然受教(摄受渊旷求或无崖命演斯利得不说乎)即白佛言世尊摄受正法者是摩诃衍(摄受空解。即大乘出相)何以故(三乘空解何以即之一大)摩诃衍者出生一切声闻缘觉世间出世间善法(三乘空解皆从理出。理出无出悟即同入同入无入故无不入。一三之义得不然也)世尊如阿耨大池出八大河如是摩诃衍出生一切声闻缘觉世间出世间善法(泉源渊旷满随通流。流从处异。不异水也。犹空心渊博得随修名。名从修异。虚解常同。同从出异出无不同)世尊。又如一切种子皆依于地而得生长。如是一切声闻缘觉世间出世间善法依于大乘而得增长(其生无异长亦同之)。是故世尊。住于大乘摄受大乘即住于二乘摄受二乘一切世间出世间善法(以理统名则名无异也)。如世尊说六处。何等为六。谓正法住正法灭波罗提木叉比 现代汉语译本： 大正藏第 85 册 No. 2763 挟注胜鬘经 No. 2763 [cf. No. 353] 挟注胜鬘经 法具有无量无边的功德。（获得无[缺失][缺失][缺失][缺失]益功德，与无相[缺失][缺失][缺失][缺失]相同，自此以后说明有大利益。现在举出智辩无相，总结概括无边功德）。 佛告诉胜鬘夫人：‘你现在再说一切诸佛所说的摄受正法（获得真理[缺失][缺失][缺失][缺失][缺失][缺失][缺失][缺失]说名为一乘，将要阐明空解。这就是出离表相，所以命你再说）。’胜鬘夫人禀告佛说：‘很好，世尊，我愿意接受教诲（摄受深远广阔，寻求或许没有边际，命我阐述这种利益，难道可以不说吗）。’随即禀告佛说：‘世尊，摄受正法就是摩诃衍（Mahayana，大乘）（摄受空解，就是大乘出离表相）。’为什么呢（三乘的空解，为什么就归于一大呢）？摩诃衍能出生一切声闻（Sravaka，听闻佛法而悟道者）、缘觉（Pratyekabuddha，不依师教，自身观因缘而悟道者）、世间和出世间的善法（三乘的空解都从真理而出。真理而出没有出，觉悟就相同进入，相同进入没有进入，所以没有不进入。一和三的意义难道不是这样吗）。世尊，就像阿耨大池（Anavatapta，传说中位于雪山中的大湖）流出八大河一样，摩诃衍能出生一切声闻、缘觉、世间和出世间的善法（泉源深远广阔，充满而随之流通。流通之处不同，但水性没有不同。犹如空心渊博，能够随着修行而得名。名称从修行不同而来，虚解常常相同。相同从出处不同而来，出处没有不同）。世尊，又像一切种子都依靠土地而得以生长一样，一切声闻、缘觉、世间和出世间的善法都依靠大乘而得以增长（它们的出生没有不同，成长也相同）。因此，世尊，安住于大乘，摄受大乘，就是安住于二乘，摄受二乘，以及一切世间和出世间的善法（以真理来统领名称，那么名称就没有不同了）。就像世尊所说的六处。哪六处呢？就是正法住、正法灭、波罗提木叉（Pratimoksa，戒律）比[缺失]
English
English version: Taisho Tripitaka Volume 85, No. 2763, Annotated Srimala Sutra No. 2763 [cf. No. 353] Annotated Srimala Sutra The Dharma has immeasurable and boundless merits. (Obtaining no [missing][missing][missing][missing] benefits and merits, the same as no form [missing][missing][missing][missing], from now on, it is clear that there are great benefits. Now, citing the wisdom of no form, summarizing and encompassing boundless merits). The Buddha told Queen Srimala: 'Now, tell me again about the Dharma that all Buddhas speak of, which is the acceptance of the true Dharma (obtaining the truth [missing][missing][missing][missing][missing][missing][missing][missing] is called the One Vehicle, which will clarify the understanding of emptiness. This is to leave the appearance, so I ask you to speak again).' Queen Srimala said to the Buddha: 'Excellent, World Honored One, I am willing to receive your teachings (acceptance is profound and vast, seeking perhaps without limit, commanding me to explain this benefit, how can I not speak of it).' Then she said to the Buddha: 'World Honored One, the acceptance of the true Dharma is the Mahayana (Great Vehicle) (acceptance of the understanding of emptiness, which is the appearance of the Mahayana).' Why is that (the understanding of emptiness of the Three Vehicles, why does it belong to the One Great Vehicle)? The Mahayana gives rise to all Sravakas (hearers), Pratyekabuddhas (solitary Buddhas), worldly and transcendental good dharmas (the understanding of emptiness of the Three Vehicles all comes from the truth. The truth that comes out has no exit, enlightenment is the same entry, the same entry has no entry, so there is no non-entry. Is the meaning of one and three not so)? World Honored One, just as the Anavatapta (a legendary lake in the Himalayas) gives rise to the eight great rivers, the Mahayana gives rise to all Sravakas, Pratyekabuddhas, worldly and transcendental good dharmas (the source is profound and vast, full and flowing. The flow is different from the place, but the nature of water is not different. It is like an empty heart being profound, able to be named according to practice. The name comes from different practices, but the empty understanding is always the same. The same comes from different origins, and the origins are not different). World Honored One, just as all seeds rely on the earth to grow, all Sravakas, Pratyekabuddhas, worldly and transcendental good dharmas rely on the Mahayana to grow (their birth is not different, and their growth is the same). Therefore, World Honored One, dwelling in the Mahayana, accepting the Mahayana, is dwelling in the Two Vehicles, accepting the Two Vehicles, and all worldly and transcendental good dharmas (using truth to lead the name, then the name is no different). Just like the six places the World Honored One spoke of. What are the six places? They are the abiding of the true Dharma, the extinction of the true Dharma, the Pratimoksa (precepts) of the [missing]' --------------------------------------------------------------------------------
Chinese
尼出家受具足为大乘故说此六处(夫一极之道非小心所寻故。以权三之名密诠一致。是以向说三乘出于一极。今明指大作小则期通于大。大通非小乃所谓大也)何以故(大小不同。何以说小为大)正法住者为大乘故说大乘住者即正法住正法灭者为大乘故说大乘灭者即正法灭(空理湛然古今不变。显之为住。隐则为灭。岂离大乘别有住灭)波罗提木叉比尼此二法者义一名异(遮犯为木叉。治犯为比尼。此二俱是大乘之义。而施小乘之称故曰名异。名异理一。是以即之大乘)比尼者即大乘学(遮治离相即大乘学也)何以故(遮治本出于小。何以即之大也)以依佛出家而受具足(依大说小无别小也。舍异为出家。得理为具足)是故说大乘威仪戒是比尼是出家是受具足(小无别小故以大为小)是故阿罗汉无别出家受具足何以故阿罗汉依如来出家受具足故(因无别从起则同趣。是以六处之义无非大乘)。 阿罗汉归依于佛阿罗汉有恐怖(上说乘之开合明理一无殊。下明悟一出相有尽不尽。尽称乘云无余。不尽名乘云有余。有余有四种。一怖畏。二生死。三烦恼。四所知。此初明恐怖有余。夫修一乘出相者。为求无为之乐 得之未极。由怀怖心为息。此心是以仰依大觉)何以故(经言罗汉已得无为有何怖也)阿罗汉于一切无 现代汉语译本：尼出家受具足戒是为了大乘的缘故，所以才说这六处（丈夫所追求的至极之道，不是小乘心量所能寻觅的。因此用权巧的三乘之名，来秘密地诠释唯一的真理。所以之前说三乘都出于一极。现在明确指出，以大乘作为小乘，那么小乘最终会通向大乘。大乘的通达不是小乘所能比拟的，这才是所谓的大乘）。为什么这么说呢（大小乘不同，为什么说小乘就是大乘呢）？正法住世，是为了大乘的缘故，所以说大乘住世，就是正法住世；正法灭亡，是为了大乘的缘故，所以说大乘灭亡，就是正法灭亡（空性的真理湛然不动，古今不变。显现它就是住世，隐没它就是灭亡。难道离开大乘，还有别的住世和灭亡吗）？波罗提木叉（戒律）和比尼（毗奈耶，戒律），这两种法，意义相同，名称不同（遮止罪过称为木叉，治理罪过称为比尼。这二者都是大乘的意义，而施以小乘的名称，所以说名称不同。名称不同，道理却是一样的，所以它们就是大乘）。比尼就是大乘之学（遮止和治理罪过，远离一切相，就是大乘之学）。为什么这么说呢（遮止和治理罪过本来出于小乘，为什么说它就是大乘呢）？因为是依佛出家而受具足戒（依大乘来说小乘，没有另外的小乘。舍弃差异就是出家，证得真理就是具足戒）。所以说大乘的威仪戒就是比尼，就是出家，就是受具足戒（小乘没有另外的小乘，所以用大乘作为小乘）。所以阿罗汉没有另外的出家和受具足戒，为什么呢？因为阿罗汉依如来出家而受具足戒的缘故（因没有另外的来源，那么结果就相同。所以六处的意义没有不是大乘的）。 阿罗汉归依于佛，阿罗汉有恐怖（上面说乘的开合，是为了说明理一无二。下面说明悟一之后，出相有尽和不尽。尽就称为乘，称为无余。不尽就称为乘，称为有余。有余有四种：一、怖畏，二、生死，三、烦恼，四、所知。这里首先说明恐怖有余。修一乘出相的人，为了追求无为的快乐，但是得到的还不彻底，心中怀有恐怖，为了止息这种心，所以仰仗依靠大觉悟者）。为什么呢（经上说阿罗汉已经得到无为，为什么还有恐怖呢）？阿罗汉对于一切无常的事物
English
English version: 'Nis' (a general term for monks and nuns) leaving home and receiving the full precepts are said to be for the sake of the Mahayana, hence these six places (the ultimate path sought by a 'husband' (a term for a spiritual seeker) cannot be found by a small mind. Therefore, the expedient name of the Three Vehicles is used to secretly explain the one truth. Thus, it was said earlier that the Three Vehicles originate from one extreme. Now it is clearly pointed out that using the Mahayana as the Small Vehicle means that the Small Vehicle will eventually lead to the Mahayana. The attainment of the Mahayana is beyond the reach of the Small Vehicle; this is what is meant by the Mahayana). Why is this so (the Small and Great Vehicles are different, so why say that the Small Vehicle is the Great Vehicle)? The abiding of the True Dharma is for the sake of the Mahayana, so it is said that the abiding of the Mahayana is the abiding of the True Dharma; the extinction of the True Dharma is for the sake of the Mahayana, so it is said that the extinction of the Mahayana is the extinction of the True Dharma (the emptiness of truth is still and unchanging, from ancient times to the present. Manifesting it is abiding, concealing it is extinction. Is there any abiding or extinction apart from the Mahayana)? The 'Pratimoksha' (precepts) and 'Vinaya' (discipline), these two dharmas have the same meaning but different names (preventing transgressions is called 'moksha', governing transgressions is called 'vinaya'. Both of these are the meaning of the Mahayana, but they are given the name of the Small Vehicle, so it is said that the names are different. The names are different, but the principle is the same, so they are the Mahayana). 'Vinaya' is the study of the Mahayana (preventing and governing transgressions, being apart from all appearances, is the study of the Mahayana). Why is this so (preventing and governing transgressions originally come from the Small Vehicle, so why say that it is the Great Vehicle)? Because it is based on leaving home and receiving the full precepts according to the Buddha (speaking of the Small Vehicle based on the Mahayana, there is no separate Small Vehicle. Abandoning differences is leaving home, attaining the truth is receiving the full precepts). Therefore, it is said that the precepts of conduct of the Mahayana are 'Vinaya', are leaving home, and are receiving the full precepts (the Small Vehicle has no separate Small Vehicle, so the Mahayana is used as the Small Vehicle). Therefore, 'Arhats' (one who has attained enlightenment) have no separate leaving home and receiving the full precepts, why? Because 'Arhats' leave home and receive the full precepts according to the 'Tathagata' (another name for the Buddha) (if the cause has no separate origin, then the result is the same. Therefore, the meaning of the six places is all Mahayana). 'Arhats' take refuge in the Buddha, 'Arhats' have fear (the above discussion of the opening and closing of the Vehicles is to explain that the principle is one and without difference. The following explains that after realizing the one, the appearances of exiting have exhaustion and non-exhaustion. Exhaustion is called the Vehicle, called without remainder. Non-exhaustion is called the Vehicle, called with remainder. There are four kinds of remainder: 1. fear, 2. birth and death, 3. afflictions, 4. what is known. Here, the first explains that there is a remainder of fear. Those who cultivate the appearance of exiting the One Vehicle, in order to seek the happiness of non-action, but what they have obtained is not thorough, and they have fear in their hearts. In order to stop this heart, they rely on the Greatly Enlightened One). Why is this (the sutras say that 'Arhats' have already attained non-action, why is there still fear)? 'Arhats' for all impermanent things --------------------------------------------------------------------------------
Chinese
行怖畏想住如人执剑欲来害已(二乘舍有未尽于无未尽无行深所畏也)是故阿罗汉无究竟乐(有无永尽形心澹泊。无相无为乃曰究竟。罗汉未然得不畏也)何以故(受究竟之名。何以无究竟乐也)世尊依不求依如众生无依彼彼恐怖以恐怖故则求归依如是阿罗汉有怖畏以怖畏故依于如来(无所依求唯佛一人。众生未悟。是处斯畏小乘渐无未令究竟)世尊阿罗汉辟支佛有怖畏(上说归大之义故遍说声闻。下明恐怖不尽之行。是以兼及二乘)是故阿罗汉辟支佛有余生法不尽故有生(二乘究竟虽有四行名曰涅槃无行。是有之余法有法有生生未尽也)有余梵行成故不纯(解虽尽有未尽于无。若尽有无乃名纯也)事不空竟故当有所作(悟未穷宗必有方解为当作)不度彼故当有所断(后有相续必更有断。此上则四智有余也。前二明所尽之不尽。后二明无生之更生。不尽而生故后有不尽)以不断故去涅槃界远(后有相续则生死无穷。故去涅槃远也)何以故(上五句本是无余之名。何故今言有余)唯有如来应等正觉得般涅槃成就一切功德故阿罗汉辟支佛不成就一切功德言得涅槃者是佛方便(显极以明有余失神冥理极名为等觉相灭无灭名得涅槃。涅槃尽有名为一切尽有无生则我生已尽二乘未能尽有而受涅槃名者以终名引始远同无生。即生未 现代汉语译本 ‘行怖畏想住如人执剑欲来害已’（二乘人舍弃‘有’未尽，对于‘无’也未尽，对于‘无行’的深奥境界有所畏惧）。所以阿罗汉没有究竟的快乐（‘有’和‘无’永远断尽，形体和心境都淡泊宁静，达到‘无相无为’才叫做究竟。阿罗汉尚未达到这种境界，所以还有所畏惧）。 为什么这样说（已经有了‘究竟’的名号，为什么没有究竟的快乐呢）？ 世尊，因为不求依靠而依靠，就像众生没有依靠，因为种种恐怖而寻求归依一样，阿罗汉因为有怖畏，所以依靠如来（没有可以依靠的，唯有佛陀一人。众生没有觉悟，所以处处畏惧，小乘的渐悟没有达到究竟）。 世尊，阿罗汉、辟支佛还有怖畏（上面说了归向大乘的意义，所以普遍地说声闻乘。下面说明恐怖没有断尽的行为，因此兼及二乘）。 所以阿罗汉、辟支佛还有残余的生法没有断尽，所以还有生（二乘的究竟虽然有四种行为，名为涅槃，但实际上是‘无行’。因为还有‘有’的残余，有法，有生，生没有断尽）。 还有残余的梵行成就，所以不纯粹（理解虽然断尽了‘有’，但没有断尽‘无’。如果断尽了‘有’和‘无’，才叫做纯粹）。 事情没有完全结束，所以应当有所作为（领悟没有穷尽根本，必定有方便的理解作为应当做的）。 没有度过彼岸，所以应当有所断除（后有的相续，必定更有断除。这以上就是四智还有残余。前面两句说明所断尽的没有断尽，后面两句说明无生的更生。因为没有断尽而生，所以后有不尽）。 因为没有断尽，所以距离涅槃的境界遥远（后有的相续，那么生死就没有穷尽，所以距离涅槃遥远）。 为什么这样说（上面五句本来是‘无余’的名号，为什么现在说还有残余）？ 只有如来应供、正等觉才能得到般涅槃，成就一切功德，所以阿罗汉、辟支佛不能成就一切功德，说得到涅槃，是佛陀的方便说法（显示极致来表明还有残余，神识泯灭，道理达到极致，名为等觉，相灭无灭，名为得到涅槃。涅槃是断尽‘有’的名号，名为一切，断尽‘有’和‘无’，那么‘我生已尽’，二乘不能断尽‘有’而接受涅槃的名号，是用终极的名号来引导初始，从遥远的地方共同达到无生，即使生没有断尽）。