胜鬘白佛：“菩萨所有恒沙诸愿，一切皆入一大愿中，所谓摄受正法。摄受正法真为大愿。”
《胜鬘师子吼一乘大方便方广经》
Queen Srimala said to the Buddha: “All the vows pledged by bodhisattvas, as numerous as the sands of the Ganges, merge into the single great vow-- to embrace the correct dharma. Embracing the correct dharma is truly the great vow.”
The Lion’s Roar of Queen Srimala, the single-vehicle greatexpedience, the corrective and extensive Sutra[Srimaladevi Simhanada Sutra]
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而《胜鬘经》中所讲的法，主要就是摄受正法，摄受正法就是破邪显正，破邪显正就是救护众生，救护众生就是在成就自己未来成佛时的净土，摄受正法的道理就在这里。
《胜鬘经讲记》第一辑，页206
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The dharma revealed in the Srimaladevi SimhanadaSutra is mainly to embrace the correct dharma.Embracing the correct dharma is destroying the incorrectteachings and manifesting the correct ones. Destroyingthe incorrect teachings and manifesting the correct onesis to rescue sentient beings. Rescuing sentient beings isaccomplishing one’s future pure land which is attainedupon the achievement of Buddhahood. This is the truemeaning of embracing the correct dharma.
A Discourse on the Srimaladevi Simhanada Sutra,Vol. 1, p. 206
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导师法语
◎ 参禅人不可将意识修入“六处不知音”境界，谓如是境界只是二禅或以上禅定之等至位离五尘境界，仍处于意识境界中，非是宗门禅证悟般若实相之智慧境界；反须于修成定力—看话头功夫—之后，将这具有定力功德的意识觉知心，不入定境中住，投入声色一切六尘境中，寻觅与灵知意识同时存在的“六处不知音”之真心；万勿将能知六尘之妄心意识远离五尘而住，误以为悟。
《宗门法眼》页360
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A Chan practitioner cannot by way of dhyanacultivation bring the conscious mind to the state of“non-knowing of the six sense-objects”. He should notthink that such a state is just a state of or above thesecond dhyana as in samapatti (Equal Arrival – deepmental absorption) state wherein the consciousnessmind no longer discerns the five sense-objects, as thelatter state still operates within the bound ofconsciousness; this state is not the Prajna Wisdom ofTrue Reality that a practitioner seeks to realize via thetenet/principle of Chan. On the contrary, thepractitioner should cultivate the skill of meditativeconcentration (dhyana), specifically, of guarding a“Huatou” (pre-thoughts). And once his consciousnesshas acquired the concentration skill, the practitionershould allow it to immerse in and experience allsixsense-objects. So, instead of residing in the dhyanastate, he should use this conscious mind, which is nowequipped with the merits of meditative concentrationskill (dhyana), to seek this “non-knowing of the sixsense-objects” – the True Mind, which existsconcurrently with the conscious mind. In short, theconscious mind is aware of the six sense-objects, but itis crucial that a Chan practitioner ought not regard theconscious mind’s detachment from the fivesense-objects as the awakening to the True Mind.
The Dharma Eye of Chan School, p.360
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