勝鬘寶窟 1.30

1.30

「共相謂言」下，第二別明王告夫人。就文有四：一標女名位、二歎女內德、三明若女見佛必蒙深利、第四明宜可與書。共相謂言者，夫妻共談，欲論女量行，迭相告發，故云共相謂言。斯句是總敘夫妻之言。問：王告夫人，夫人未語，云何得名共相謂言？一釋云：前來本有語論，因此而生今說，故云共相謂言。又人云：王向夫人有所說，即是共語，不必兩人同語為共相謂言。且王今前言，夫人後答，始終論之，則是共相謂言也。古注云：天慈發內，理化無偏，故云共也。「勝鬘夫人是我之女」者，正別標女名位也。勝鬘為名，夫人是位。又末利亦是夫人，今欲標異母親，故復云勝鬘夫人也。是我之女者，知子莫若於父，故云我之女也。又顯父慈愛之重，欲以道法利之，故云是我之女。又我以生其肉身，復欲使佛發其慧命，故云是我之女。「聰慧利根通敏易悟」者，第二歎女之德。女若無德，雖報無益；良由有德，報必蒙利，故歎女之德也。智之在耳曰聽，智之在心曰慧，速疾達理稱利，能生妙解為根。故云聽慧利根也。通敏易悟者，上歎其內解，今美其外學。博達事理曰通，內明在心為敏，一聞即領稱易，未解令解名悟。問：善聽為聰、善察為明，今何故云聰慧，不言明慧？答：今正示因聞得悟故也。「若見佛者」下，上敘其內德，今第三明外值勝緣。或可勸其自往佛所、或可知其必能通感、仰覩金容，為見佛義。見佛者，見佛寶也。必速解法，明聞法能解也。必速解法，謂解也。心得無疑，謂信也。即上敏悟之義也。若前未得小乘之信，今報令得正解，為離邪道之疑。前若已得小乘之信，於大乘理未解，今報得大乘之信，必離小乘之疑。古注云：封形存見，亦未識佛；能深悟速解，為見真佛也。「宜時遣信發其道意」下，第四章也。以內有明慧之因、外值諸佛之緣，因緣既具，故宜及時遣信發其道心也。「夫人白言今正是時」下，第三敘夫人答也。今正是時者，道機不可差也。又以勝鬘感佛必蒙利益，故言今正是時。又正是踰闍國內眾生機感得益之時故也。以事為釋，正是作書遣使之時。「王及夫人與勝鬘書」下，第四作書歎佛。所以須父母作書者，一欲明父母之言必無虛妄，使勝鬘信受，是故作書。二使勝鬘知二親萬德，心生歡喜，是故作書。三欲使勝鬘傳教，傳教未聞，使同發道意也。書疏之儀，各隨國風。在始或當前有勞問，而今此中但云歎佛，作書正應是王。而言王及夫人者，共議既同，則是父母同作一書也。書者舒也，若使不舒即隱內義，是故遣書。「略讚如來無量功德」者，書不能載故稱略。又書尚不能盡言，焉能窮德，是以言略。又勝鬘根利，不煩廣美，故云略歎。雖復略讚，而言約事圓，故云無量功德。歎美聖德名讚，惡盡曰功，善滿稱德。又德者得也，修功所得，故名功德也。又功謂功能，諸行皆有潤益之力，此功是其善行家德，名功德也。如清冷功能，是水家之德。「即遣內人」下，第五遣使送書。就文為二：初遣內人、次內人䘖命。宮閤之事，非外所通，故言內人也。名旃提羅者，出使人名也。依外國語，四名相濫：一名旃提羅，此云奄人；二扇提羅，此云石女；三云旃陀羅，此云殺狗人；四旃荼羅，此名為月。又旃提羅者，此云善信，其人善而有信，故言善信。今謂奄人是其通名，善信當其別稱。《未曾有經》云「旃提羅翻為應作。王宮內有四石女，此則一人。」古注：旃提羅，內監也。「使人奉書」下，第二內人䘖命。王既有命，故齎書往。「彼阿踰闍」者，此翻云無生。此國往昔大乘人住，多解無生，國從人立名，故云無生國也。又翻為不可戰，邊城嶮固，不可攻戰。是支祥王所居，為舍衛之附庸。「入其宮內」者，上敘其通處，今到其別處也。既是女人，又是家信，故直進宮內。跪而授書，故云敬授。是敬君王之命，意不在勝鬘。

From "they said to each other" onwards is the second [section], which specifically explains the king speaking to the lady. In the text there are four points: first, indicating the daughter's name and status; second, praising the daughter's inner virtues; third, explaining that if the daughter sees the Buddha, she will certainly receive profound benefit; fourth, explaining that a letter ought to be sent to her. "They said to each other": husband and wife converse together; wishing to assess their daughter's capacity and practice, they speak back and forth to each other; hence it says "they said to each other." This phrase generally recounts the words of husband and wife. Question: If the king speaks to the lady and the lady has not yet spoken, how can it be called "they said to each other"? One interpretation says: previously there was originally discussion, and because of this the present words arose; hence it says "they said to each other." Another says: that the king said something to the lady is itself a mutual conversation; it is not necessary that both spoke simultaneously for it to be called "saying to each other." Moreover, now the king speaks first and the lady responds later; considering it from beginning to end, it is indeed "saying to each other." An ancient commentary says: "Celestial benevolence arises from within; in principle and edification there is no partiality; hence it says 'each other.'" "Queen Śrīmālā is our daughter": this directly and specifically indicates the daughter's name and status. "Śrīmālā" is her name; "Queen" is her status. Furthermore, Mallikā is also a queen; now, wishing to distinguish her from the mother, it again says "Queen Śrīmālā." "Is our daughter": no one knows a child better than the father; hence he says "my daughter." It also manifests the depth of a father's affectionate love, wishing to benefit her with the Dharma of the Path; hence he says "is my daughter." Moreover, I have given birth to her physical body and now wish to have the Buddha awaken her life of wisdom; hence he says "is my daughter." "Intelligent, of sharp faculties, penetrating, perceptive, and easily awakened": this is the second [point], praising the daughter's virtues. If the daughter were without virtue, although notified, it would be of no benefit; but precisely because she has virtue, upon being notified she will certainly receive benefit; hence her virtues are praised. Wisdom residing in the ears is called "listening/acuity"; wisdom residing in the mind is called "intelligence." Swiftly penetrating principle is called "sharp"; being able to generate wondrous understanding constitutes "faculties." Hence it says "intelligent and of sharp faculties." "Penetrating, perceptive, and easily awakened": the above praised her inner understanding, while this now extols her outer learning. Widely comprehending affairs and principle is called "penetrating"; inner clarity residing in the mind constitutes "perceptive"; grasping immediately upon hearing once is called "easy"; causing what is not yet understood to be understood is called "awakened." Question: Good listening is acuity, and good examination is clarity; why does it now say "intelligent" and not "clear-witted"? Answer: This directly indicates that awakening is attained due to hearing. From "if she sees the Buddha" onwards: the above recounted her inner virtues, and now the third [point] explains her externally encountering superior conditions. Alternatively, this may be urging her to go herself to the Buddha's place; or knowing that she can certainly communicate her resonance and gaze up at the golden countenance constitutes the meaning of "seeing the Buddha." To "see the Buddha" is to see the Buddha-jewel. "She will certainly quickly understand the Dharma" explains that upon hearing the Dharma she can understand it. "Will certainly quickly understand the Dharma" refers to understanding; "her mind will be free from doubt" refers to faith. These are the meanings of the "perceptive and easily awakened" above. If previously she had not attained faith in the Hīnayāna, now notifying her causes her to attain correct understanding, which is leaving behind doubts concerning heterodox paths. If previously she had already attained faith in the Hīnayāna but had not yet understood the principles of the Mahāyāna, now notifying her causes her to attain faith in the Mahāyāna, which will certainly leave behind the doubts of the Hīnayāna. An ancient commentary says: "Fixating on form and retaining views is also not yet knowing the Buddha; being able to awaken deeply and understand quickly is seeing the true Buddha." From "we ought in due time to dispatch a messenger to arouse her aspiration for the Path" onwards is the fourth section. Because within there is the cause of clear wisdom, and externally she meets the condition of the Buddhas—causes and conditions thus being complete—they ought in due time to dispatch a messenger to arouse her mind directed toward the Path. From "the queen said: 'Now is precisely the time'" onwards is the third [section], recounting the queen's reply. "Now is precisely the time": the opportune moment for the Path must not be missed. Moreover, because Śrīmālā's resonance with the Buddha will certainly receive benefit, she says "now is precisely the time." Furthermore, it is precisely the time when the living beings in the land of Ayodhyā will have their capacity resonant to gain benefit. Explaining it in terms of the affair: it is precisely the time to compose the letter and dispatch a messenger. From "the king and queen wrote a letter to Śrīmālā" onwards is the fourth [section], composing the letter praising the Buddha. Why was it necessary for both parents to write the letter? First, to show that the parents' words are certainly not false, causing Śrīmālā to receive them in faith; therefore they wrote the letter. Second, to cause Śrīmālā to know the myriad virtues of her two parents and generate joy in her mind; therefore they wrote the letter. Third, wishing to cause Śrīmālā to transmit the teachings—transmitting teachings not yet heard, causing others equally to arouse their aspiration for the Path. The etiquette of letters and correspondence follows the customs of each country. At the beginning, there would perhaps first be greetings; but now here it only mentions praising the Buddha. Composing the letter properly should be the king alone; but saying "the king and queen" is because, their joint deliberation having agreed, both parents together composed the single letter. A "letter" (shu) means "to unfold" (shu); if not unfolded, the inner meaning would remain concealed; therefore they dispatched a letter. "Briefly praising the Tathāgata's immeasurable virtues": because a letter cannot contain them all, it is called "brief." Furthermore, a letter cannot even exhaust words, so how could it exhaust virtues? Thus it is said to be brief. Moreover, Śrīmālā's faculties are sharp and need not be troubled with extensive extolment; hence it says "briefly praising." Although it is a brief praise, the words are concise while the matter is complete; hence it says "immeasurable virtues." Extolling sage-like qualities is called "praising." The exhausting of evil is called "merit"; the fullness of good is called "virtue." Furthermore, "virtue" (de) is "acquisition" (de); what is acquired by cultivating merit is called "merit and virtue." Again, "merit" refers to functionality: all practices have the power of moistening and benefiting; this merit is the virtue belonging to good practices, and is called "merit and virtue," just as the function of being cool and clear is the virtue belonging to water. From "they then dispatched a courtier" onwards is the fifth [section], dispatching the messenger to deliver the letter. In the text there are two parts: first, dispatching the courtier; second, the courtier receiving the command. Affairs of the inner palace are not accessible to outsiders; hence it says "courtier." "Named Candira": this provides the name of the dispatched person. According to foreign languages, four names are easily confused: first, candira, which here translates as eunuch; second, ṣaṇḍha, which here translates as a barren woman; third, caṇḍāla, which here translates as a dog-killer; fourth, candra, which here translates as the moon. Furthermore, "candira" here translates as "good faith"; the person was good and trustworthy, hence called "good faith." Now we say that "eunuch" is his general designation, and "good faith" should be his specific name. The Sutra of the Unprecedented says: "Candira translates as 'worthy of doing.' In the royal palace there were four barren women, and this was one of them." An ancient commentary says: "Candira was an inner supervisor." From "the messenger took the letter" onwards is the second [part], the courtier receiving the command. The king having issued the command, he carried the letter and went. "To that Ayodhyā": this translates as "Unborn." In the past, Mahāyāna practitioners lived in this land and mostly understood the unborn; the country was named after the people, hence called "the Country of the Unborn." It also translates as "unassailable"; its border cities were precipitous and solid, unable to be attacked in battle. This was the residence of King Youxiang, a vassal state of Śrāvastī. "Entered her palace": the above recounted the general place, and now he arrives at the specific place. Being a woman and this being a family letter, he went directly into the palace. Kneeling down and presenting the letter is called "reverently presented." It was reverence for the monarch's command; the intent was not directed at Śrīmālā.