勝鬘寶窟 1.12

1.12

次明正釋名門者，今就一題作五雙十義釋之。言五雙十義，初人法一雙，題勝鬘，謂能說之人也。師子吼已下，明所說之法，謂人法一雙。師子吼者譬也，一乘大方便方廣者法也，謂法譬一雙。一乘者謂體實也，大方便者謂權用也，謂體用一雙。從勝鬘師子吼至一乘大乘大方便謂一經之別名也，方廣者謂大乘經之通稱也，謂通別一雙。從勝鬘至方廣謂所詮之理也，經者能詮之教，謂理故一雙。蓋是不二而二，故開五雙；若二而不二，則十義無別。故下章云「無異攝受、無異正法」也。今次第釋之。夫道不孤運，弘之由人。斯乃法身大士，託質女形、隱迹後宮，和光同俗，欲弘風靡之化，故現妃后之形。仰請於佛，闡揚大教，是以須題勝鬘之人也。又所以題人者，一佛自說、二弟子說、三諸天說、四仙人說、五化人說。今欲簡異佛說，故題勝鬘也。又眾經標題，大明二種：一者、佛所說經，多從法為稱；弟子所說者，多從人立名。佛若從人，則諸部無別；今欲使諸部名別，故從法為名。弟子若從法，則有濫師說；今欲使師資義分，故從人。是以師從法，欲明法別；資從人，為明人異。但汎明從人，凡有四種：一從能說人以受名，即如此釋經等；二從所說人而立稱，如《阿彌陀佛經》等；三從能問人以立名，如《文殊問般若經》等；四從所為人以立名，如《提謂經》等。今此經從能說之人立名，如前所明。又女人穢陋，兼以五礙三監，遂能弘闡一乘，使七歲以上成佛，蓋是世所希逢，宜須題其盛威德，是以首題標其人名。言勝鬘者，外國名為尸利摩羅。尸利此翻名之為勝。摩羅名鬘，鬘謂華鬘。而言勝者，一釋云：鬘中之上，故云勝鬘。勝鬘父母，借彼世間殊勝之鬘以美其女，故號勝鬘也。又其人生時，人獻首飾之華，故因事立稱。波斯匿王為無兒息，祈神請福，後忽生一女。國民群寮皆悉歡喜，各貢上寶華、彫麗珍飾。即從此事立名，故號勝鬘也。二云：以女比華鬘，女勝於鬘故曰勝鬘。凡有二勝：一形勝、二德勝。形勝者，女貌絕倫，華鬘不並，如世云將華比面，則面勝於華也。德勝者，其女聰慧利根、通敏易悟，有勝世人，故云德勝。又波斯匿王唯生此女，王之愛惜，為光飾種胤；是女聰敏愛重，勝世寶彫飾於體，故云勝鬘。雖因世事為子立名，冥與德合。如彼純陀，父母所立名解妙義，維摩云無垢稱，須菩提號曰空生，皆世俗立名而冥與德合。大士亦爾，內備諸德而自莊嚴，如世華鬘用為首飾，故云勝鬘。《涅槃》云「德鬘優婆夷」，故知以眾德為鬘也。古注云：蓋法身同事之美名、攝物之麗稱也。徵之以事，四體唯首為尊、飾嚴首唯鬘為貴，比般若則證鑒居宗、暉照則備德兼美，斯乃借喻顯實，故獨標勝鬘者也。此釋意明外譬有三：一者四體、二者有頭、三者有鬘莊嚴於頭。合中以因中諸行為四體。果地平等大慧為眾德之最，故名為頭。自平等大慧以外，餘果地一切諸德莊嚴此慧，故名為鬘也。馥法師云：「勝鬘者，云大士以三乘為法身、二乘冠其首飾，此意明三乘之解猶未端嚴，一乘之慧方為妙極故也。」《維摩經》云「深心為華鬘」，竺道生注云「鬘既為首鬘，束髮使不亂」也。又釋深心者，深入實相之心也。所入實相既其妙微，則徹理之心，心亦端嚴。端嚴之慧居眾善之先，猶鬘之在首。

Next, to clarify the section on directly explaining the title: we now explain the single title in terms of five pairs and ten meanings. As for the five pairs and ten meanings, first is the pair of person and teaching (dharma): the title "Śrīmālā" refers to the person who is able to speak [it]; from "Siṃhanāda" onward clarifies the Dharma that is spoken; this is called the pair of person and Dharma. "Siṃhanāda" is the metaphor; "Ekayāna, Mahopāya, and Vaipulya" are the Dharma; this is called the pair of Dharma and metaphor. "Ekayāna" refers to the real substance; "Mahopāya" refers to the provisional function; this is called the pair of substance and function. From "Śrīmālā-siṃhanāda" down to "Ekayāna Mahāyāna Mahopāya" refers to the distinct title of this one sūtra; "Vaipulya" refers to the common designation of Mahāyāna sūtras; this is called the pair of the common and the distinct. From "Śrīmālā" down to "Vaipulya" refers to the principle that is expressed; "sūtra" is the teaching that expresses [it]; this is called the pair of principle and teaching. Indeed, being twofold yet non-dual, the five pairs are opened; if twofold yet non-dual, then the ten meanings are not distinct. Hence a subsequent chapter states, "there is no difference in the receiving and upholding, and no difference in the saddharma." Now we explain them in order. The Way does not operate in isolation; its propagation relies on persons. This [queen] was a Great Being of the dharmakāya who assumed female form, hid her traces in the inner palace, merged her radiance and conformed with the mundane, and, wishing to promulgate a sway-sweeping transformation, manifested the form of a royal consort. Looking up in supplication to the Buddha, she expounded the great teaching; hence it is necessary to headline the person of Śrīmālā. Furthermore, as for why a person is headlined: first, spoken by the Buddha himself; second, spoken by disciples; third, spoken by devas; fourth, spoken by ṛṣis; fifth, spoken by apparitional beings. Here, wishing to distinguish it from the Buddha's own speech, "Śrīmālā" is titled. Moreover, the headlines of various sūtras generally clarify two kinds: first, sūtras spoken by the Buddha are mostly named after the Dharma; those spoken by disciples are mostly titled after the person. If the Buddha were named after the person, then the various sections would not be distinct; now wishing to make the names of the various sections distinct, they are named after the Dharma. If disciples were named after the Dharma, it would be conflated with the Master's teaching; now wishing to distinguish the roles of master and disciple, they are named after the person. Thus, the Master takes [the name] from the Dharma wishing to clarify the difference of dharmas; the disciple takes it from the person in order to clarify the difference of persons. Yet generally clarifying naming from persons, there are altogether four kinds: first, receiving the name from the person who speaks, like this commentary on the sūtra and so forth; second, establishing the appellation from the person who is spoken of, such as the Amitābha-sūtra and so forth; third, establishing the name from the person who asks, such as the Mañjuśrī-paripṛcchā-prajñāpāramitā-sūtra and so forth; fourth, establishing the name from the person for whom it is spoken, such as the Tiwei-sūtra and so forth. Here this sūtra establishes its name from the person who speaks, as explained above. Furthermore, a woman is base and defiled, and additionally burdened with the five obstructions and three obediences; yet she was able to propagate and expound the ekayāna, causing those seven years of age and above to attain buddhahood. This is indeed rarely encountered in the world; her magnificent majesty and virtue ought to be headlined, and for this reason her personal name is marked in the opening title. As for "Śrīmālā", in foreign language it is called Śrīmālā. Śrī is translated here as "Śrī" (supreme/excellent). Mālā is called "garland"; garland means a flower garland. As for speaking of "supreme": one explanation says: the foremost among garlands, hence called "Śrīmālā" (Supreme Garland). Śrīmālā's parents borrowed the wondrous garlands of the world to praise their daughter, hence naming her Śrīmālā. Moreover, when she was born, people offered flowers as head ornaments; hence the designation was established based on this event. King Prasenajit, having had no children, prayed to the deities and besought good fortune; subsequently he suddenly gave birth to a daughter. The people of the state and the court officials were all delighted, and each presented precious flowers and ornate, rare ornaments. Naming was made from this event, hence she was called Śrīmālā. A second [explanation] says: comparing the girl to a flower garland, the girl surpasses the garland, hence she is called Śrīmālā. There are altogether two superiorities: first, superiority of form; second, superiority of virtue. As for superiority of form, the girl's appearance was peerless, and flower garlands could not compare, as the worldly say that when comparing flowers to a face, the face is superior to the flowers. As for superiority of virtue, the girl was intelligent and of sharp faculties, penetrating, perceptive, and easily awakened, surpassing worldly people; hence it is called superiority of virtue. Furthermore, King Prasenajit had only this daughter; the king's cherish of her was to glorify and adorn his lineage; this daughter was clever, acute, and dearly loved, surpassing worldly treasures and carven ornaments on the body; hence she is called Śrīmālā. Although naming the child based on worldly events, it darkly harmonised with her virtues. Just as Cunda's name given by his parents explained the subtle meaning; Vimalakīrti is called Untainted Fame (Vimalakīrti); Subhūti is named Born-from-Emptiness; all are worldly namings that darkly harmonised with virtues. The Great Being was also like this: inwardly endowed with all virtues to adorn herself, like worldly flower garlands used as head ornaments; hence she is called Śrīmālā. The Mahāparinirvāṇa-sūtra speaks of "the upāsikā Guṇamālā (Virtue-Garland)"; thus we know that she took the manifold virtues as her garland. An ancient commentary states: "It is indeed a beautiful name for a dharmakāya's shared activities, a splendid designation for gathering beings. Examining it by facts, among the four limbs the head alone is exalted; in adorning the head, the garland alone is precious. Compared to prajñā, verification and illumination hold the chief place; regarding bright radiance, it is replete with virtues and combines beauties. This borrows a metaphor to reveal the real; hence it solely headlines Śrīmālā." The meaning of this explanation clarifies that externally the metaphor has three [parts]: first, the four limbs; second, the head; third, the garland adorning the head. In applying it: the manifold practices during the causal stage are the four limbs. The impartial great wisdom of the stage of fruition is the foremost among manifold virtues, hence it is called the head. Beyond the impartial great wisdom, all the other manifold virtues of the stage of fruition adorn this wisdom, hence they are called the garland. Dharma Master Fu said: "As for Śrīmālā, it is said that the Great Being takes the triyāna as the dharmakāya, and the two vehicles crown it as head ornaments; this meaning clarifies that the understanding of the triyāna is not yet fully dignified and adornful, while the wisdom of the ekayāna is the ultimate subtlety." The Vimalakīrtinirdeśa-sūtra states, "the profound mind is the flower garland." Zhu Daosheng's commentary says: "Since the garland is a head garland, it binds the hair so it is not dishevelled." Another explains the profound mind: it is the mind that deeply enters into the true nature of phenomena (dharmatā). Since the true nature of phenomena entered into is subtle and profound, the mind penetrating the principle is also dignified and adorned. The dignified and adorned wisdom takes precedence over the manifold goods, just as the garland is on the head.