一乘章第五
Chapter 5: The One Vehicle
佛告勝鬘：「汝今更說一切諸佛所說攝受正法！」
The Buddha said to Śrīmālā: "Now, teach once more the ‘Embracing the True Dharma’ as proclaimed by all the Buddhas."
勝鬘白佛：「善哉世尊！唯然受教。」即白佛言：「世尊！攝受正法者是摩訶衍。何以故？摩訶衍者，出生一切聲聞、緣覺、世間、出世間善法。世尊！如阿耨大池出八大河。如是摩訶衍，出生一切聲聞、緣覺、世間、出世間善法。世尊！又如一切種子皆依於地而得生長。如是一切聲聞、緣覺、世間、出世間善法，依於大乘而得增長。是故世尊！住於大乘攝受大乘，即是住於二乘攝受二乘、一切世間、出世間善法。
Śrīmālā said to the Buddha: “Excellent, World-Honored One! I accept and receive your teaching.” Then she said to the Buddha: “World-Honored One, upholding the true Dharma is the Great Vehicle (Mahāyāna). Why is that? Because the Great Vehicle gives rise to all the good dharmas of the Śrāvakas, Pratyekabuddhas, the worldly, and the supramundane. World-Honored One, just as the great Anavatapta Lake gives rise to eight great rivers, in the same way, the Great Vehicle gives rise to all the good dharmas of the Śrāvakas, Pratyekabuddhas, the worldly, and the supramundane. World-Honored One, just as all seeds depend on the earth to grow, so too do all the good dharmas of the Śrāvakas, Pratyekabuddhas, the worldly, and the supramundane depend on the Great Vehicle to flourish. Therefore, World-Honored One, to abide in the Great Vehicle and to uphold the Great Vehicle is precisely to abide in and uphold the two vehicles and all worldly and supramundane good dharmas.”
「如世尊說六處。何等為六？謂：正法住、正法滅、波羅提木叉、比尼、出家、受具足。為大乘故說此六處。何以故？正法住者，為大乘故，說大乘住者即正法住。正法滅者，為大乘故，說大乘滅者即正法滅。波羅提木叉、比尼此二法者，義一名異，比尼者即大乘學。何以故？以依佛出家而受具足，是故說大乘威儀戒是比尼、是出家、是受具足。是故阿羅漢無出家受具足。何以故？阿羅漢依如來出家受具足故。阿羅漢歸依於佛，阿羅漢有恐怖。何以故？阿羅漢於一切無行怖畏想住，如人執劍欲來害己，是故阿羅漢無究竟樂。何以故？世尊！依不求依。如眾生無依，彼彼恐怖，以恐怖故則求歸依。如阿羅漢有怖畏，以怖畏故依於如來。
The World-Honored One spoke of six categories. What are the six? They are: the abiding of the true Dharma, the disappearance of the true Dharma, the Prātimokṣa (code of monastic rules), the Vinaya (monastic discipline), renunciation (leaving home), and full ordination. For the sake of the Great Vehicle (Mahāyāna), these six categories are taught. Why is that? The abiding of the true Dharma is explained for the Great Vehicle, because the abiding of the Great Vehicle is itself the abiding of the true Dharma. The disappearance of the true Dharma is explained for the Great Vehicle, because the disappearance of the Great Vehicle is itself the disappearance of the true Dharma. As for the Prātimokṣa and the Vinaya—these two teachings have the same meaning but different names. The Vinaya is the training of the Great Vehicle. Why? Because it is by relying on the Buddha that one renounces home life and receives full ordination. For this reason, the conduct, deportment, and precepts of the Great Vehicle are the Vinaya, are renunciation, and are full ordination. Therefore, an Arhat does not have renunciation or full ordination. Why? Because an Arhat renounces home life and receives full ordination by relying on the Thus-Come One (Tathāgata). An Arhat takes refuge in the Buddha, and an Arhat still has fear. Why? An Arhat dwells with a mind of fear regarding all unconditioned states, like someone who thinks a sword is about to harm them. Therefore, an Arhat has no ultimate joy. Why? O World-Honored One, the one who relies [on another] does not seek reliance. Just as unenlightened beings, who have no refuge, experience various kinds of fear, and out of fear seek refuge—so too an Arhat, who still has fear, relies on the Thus-Come One out of that fear.
「世尊！阿羅漢、辟支佛有怖畏，是故阿羅漢、辟支佛，有餘生法不盡，故有生；有餘梵行不成，故不純；事不究竟，故當有所作；不度彼故，當有所斷。以不斷故，去涅槃界遠。何以故？唯有如來、應、正等覺得般涅槃，成就一切功德。故阿羅漢、辟支佛，不成就一切功德。言得涅槃者，是佛方便。唯有如來得般涅槃，成就無量功德。故阿羅漢、辟支佛成就有量功德，言得涅槃者，是佛方便。唯有如來得般涅槃，成就不可思議功德。故阿羅漢、辟支佛成就思議功德，言得涅槃者，是佛方便。唯有如來得般涅槃，一切所應斷過，皆悉斷滅，成就第一清淨。阿羅漢、辟支佛有餘過，非第一清淨，言得涅槃者，是佛方便。唯有如來得般涅槃，為一切眾生之所瞻仰，出過阿羅漢、辟支佛、菩薩境界。是故阿羅漢、辟支佛去涅槃界遠，言阿羅漢、辟支佛觀察解脫四智究竟得蘇息處者，亦是如來方便有餘不了義說。
「何以故？有二種死。何等為二？謂：分段死、不思議變易死。分段死者，謂虛偽眾生。不思議變易死者，謂：阿羅漢、辟支佛、大力菩薩意生身，乃至究竟無上菩提。二種死中，以分段死故，說阿羅漢、辟支佛智，我生已盡；得有餘果證故，說梵行已立；凡夫、人天所不能辦，七種學人先所未作，虛偽煩惱斷故，說所作已辦；阿羅漢、辟支佛所斷煩惱，更不能受後有故，說不受後有。非盡一切煩惱，亦非盡一切受生，故說不受後有。何以故？有煩惱是阿羅漢、辟支佛所不能斷。
「煩惱有二種。何等為二？謂：住地煩惱及起煩惱。住地有四種。何等為四？謂：見一處住地、欲愛住地、色愛住地、有愛住地。此四種住地，生一切起煩惱。起者剎那心剎那相應。世尊！心不相應無始無明住地。世尊！此四住地力，一切上煩惱依種，比無明住地，算數譬喻所不能及。
「世尊！如是無明住地力，於有愛數四住地，無明住地其力最大。譬如惡魔波旬於他化自在天，色、力、壽命、眷屬、眾具、自在殊勝。如是無明住地力，於有愛數四住地，其力最勝，恒沙等數上煩惱依，亦令四種煩惱久住。阿羅漢、辟支佛智所不能斷，唯如來菩提智之所能斷。如是世尊！無明住地最為大力。
「世尊！又如取，緣有漏業因而生三有。如是無明住地，緣無漏業因，生阿羅漢、辟支佛、大力菩薩三種意生身。此三地，彼三種意生身生及無漏業生，依無明住地，有緣非無緣。是故三種意生及無漏業，緣無明住地。世尊！如是有愛住地數四住地，不與無明住地業同，無明住地異，離四住地。佛地所斷，佛菩提智所斷。何以故？阿羅漢、辟支佛，斷四種住地，無漏不盡，不得自在力，亦不作證。無漏不盡者，即是無明住地。
「世尊！阿羅漢、辟支佛、最後身菩薩，為無明住地之所覆障故，於彼彼法不知不覺。以不知見故，所應斷者不斷、不究竟。以不斷故，名有餘過解脫，非離一切過解脫；名有餘清淨，非一切清淨；名成就有餘功德，非一切功德。以成就有餘解脫、有餘清淨、有餘功德故，知有餘苦、斷有餘集、證有餘滅、修有餘道，是名得少分涅槃。得少分涅槃者，名向涅槃界。若知一切苦、斷一切集、證一切滅、修一切道，於無常壞世間、無常病世間，得常住涅槃；於無覆護世間、無依世間，為護為依。何以故？法無優劣故得涅槃；智慧等故得涅槃；解脫等故得涅槃；清淨等故得涅槃。是故涅槃一味等味，謂解脫味。
「世尊！若無明住地，不斷不究竟者，不得一味等味，謂明解脫味。何以故？無明住地不斷、不究竟者，過恒沙等所應斷法，不斷、不究竟，過恒沙等所應斷法不斷故，過恒沙等法應得不得、應證不證。是故無明住地積聚，生一切修道斷煩惱、上煩惱。彼生心上煩惱、止上煩惱、觀上煩惱、禪上煩惱、正受上煩惱、方便上煩惱、智上煩惱、果上煩惱、得上煩惱、力上煩惱、無畏上煩惱，如是過恒沙等上煩惱，如來菩提智所斷。一切皆依無明住地之所建立，一切上煩惱起，皆因無明住地，緣無明住地。世尊！於此起煩惱，剎那心剎那相應；世尊！心不相應無始無明住地。
「世尊！若復過於恒沙如來菩提智所應斷法，一切皆是無明住地所持所建立。譬如一切種子皆依地生，建立、增長，若地壞者彼亦隨壞。如是過恒沙等如來菩提智所應斷法，一切皆依無明住地生，建立增長；若無明住地斷者，過恒沙等如來菩提智所應斷法，皆亦隨斷。如是一切煩惱、上煩惱斷，過恒沙等如來所得一切諸法，通達無礙一切知見，離一切過惡，得一切功德。法王法主，而得自在，登一切法自在之地。如來、應、等正覺正師子吼：『我生已盡，梵行已立，所作已辦，不受後有。』是故世尊以師子吼依於了義，一向記說。
「世尊！不受後有智有二種。謂：如來以無上調御降伏四魔，出一切世間，為一切眾生之所瞻仰，得不思議法身。於一切爾焰地得無礙法自在，於上更無所作。無所得地十力勇猛，昇於第一無上無畏之地，一切爾炎無礙智觀不由於他，不受後有智師子吼。
「世尊！阿羅漢、辟支佛度生死畏，次第得解脫樂，作是念：『我離生死恐怖，不受生死苦。』世尊！阿羅漢、辟支佛觀察時，得不受後有，觀第一蘇息處涅槃地。世尊！彼先所得地，不愚於法、不由於他，亦自知得有餘地，必當得阿耨多羅三藐三菩提。何以故？聲聞、緣覺乘皆入大乘，大乘者即是佛乘，是故三乘即是一乘。得一乘者得阿耨多羅三藐三菩提，阿耨多羅三藐三菩提者即是涅槃界，涅槃界者即是如來法身，得究竟法身者則究竟一乘，無異如來、無異法身，如來即法身；得究竟法身者，則究竟一乘，究竟者即是無邊不斷。
「世尊！如來無有限齊時住，如來、應、等正覺後際等住。如來無限齊大悲，亦無限齊安慰世間。無限大悲、無限安慰世間，作是說者是名善說如來。若復說言無盡法、常住法，一切世間之所歸依者，亦名善說如來。是故於未度世間、無依世間，與後際等，作無盡歸依、常住歸依者，謂如來、應、等正覺也。
「法者即是說一乘道，僧者是三乘眾。此二歸依非究竟歸依，名少分歸依。何以故？說一乘道法，得究竟法身，於上更無說一乘法身。三乘眾者有恐怖，歸依如來，求出修學向阿耨多羅三藐三菩提，是故二依非究竟依，是有限依。
「若有眾生，如來調伏，歸依如來得法津澤，生信樂心歸依法、僧，是二歸依；非此二歸依，是歸依如來。歸依第一義者是歸依如來。此二歸依第一義，是究竟歸依如來。何以故？無異如來，無異二歸依。如來即三歸依。何以故？說一乘道。如來四無畏成就師子吼說，若如來隨彼所欲而方便說，即是大乘，無有三乘。三乘者入於一乘，一乘者即第一義乘。