[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [勝鬘寶窟](https://indike.org/pramana/in.bauddha.taisho.1744) › 1.31 # 勝鬘寶窟 1.31 勝鬘寶窟 1.31 - **Language:** Classical Chinese ### [1.31](https://indike.org/pramana/in.bauddha.taisho.1744.1.31) 「勝鬘得書」下，自上已來外緣發起，今第二內因感悟。由外緣發起，故內因感悟，故此二章通名發起序也。就文亦五：第一明勝鬘歡喜、二明述書歎佛欲申供養、三明興請感佛、第四辨於佛應、第五三業敬歎。此五即是次第可生起之。「得書歡喜」者，就理釋者，書中詮明佛德，發以大乘之信，是冥相關，有逾常意趣，是故歡喜。又事中，女在他國，得父母書，復覩使人顏色知國平安、二尊萬福，是故歡喜。頂受者，上明內心歡喜，今明外形頂戴。又所詮事重，冥致極敬，故頂戴而受。不云奉勅，直言得書者，此是經家述事，非勝鬘自言。又外國之法，得尊長書，前以手受，次頂戴之，顯己敬仰、然後尋讀、故云頂受。又法、前拜書及信人、然後受書頂戴而受。執文曰讀、背文曰誦，始則領受在心曰受、終則憶而不忘曰持。此書讚揚佛德，異於常信，故言生希有心。又此心由來未發，故名希有。上父母遣書令發道意，今果如上語，則顯知子莫若於父也。又佛德超出世間，深懷奇特，為生希有心。「向旃提羅」者，對使而言，故云向旃提羅。旃提羅是父母之使，對之如對父母。又旃提羅是傳佛之使，對之猶如對佛。所以說偈者，一偈言約，能攝多義，勝鬘欲以略言攝佛廣德。二者偈言巧妙，勝鬘欲以美妙之言讚揚佛德，是故說偈。三者隨從國法，天竺風化，若見國王父母尊長及以三寶，多說偈讚歎。勝鬘今隨國法，是故說偈。如《法華疏》內具陳也。 > From "Śrīmālā received the letter" onwards: the preceding text explained the external conditions initiating \[the teaching\]; now the second \[section\] explains the internal causes of awakening. Because the external conditions initiated it, the internal causes awakened; hence these two sections are together called the initiatory prologue. In the text there are also five parts: first, explaining Śrīmālā's joy; second, explaining her reciting the letter and praising the Buddha, wishing to offer veneration; third, explaining her making a request to evoke the Buddha; fourth, explaining the Buddha's response; fifth, her praising with reverence through the three karmas. These five arise in sequential order. "Receiving the letter she rejoiced": explaining it in terms of principle, the letter expounded the Buddha's virtues and aroused faith in the Mahāyāna; there was an unseen connection, surpassing ordinary concerns, and therefore she rejoiced. Moreover, in terms of facts, as a daughter in another land receiving a letter from her parents, and furthermore seeing the messenger's countenance and knowing that the country was peaceful and her two parents enjoyed myriad blessings, she therefore rejoiced. "Bearing it on her head": the above explained the joy in her inner mind, and this now explains externally bearing it on her head. Furthermore, the matter expounded was momentous, evoking the utmost reverence in the unseen, so she received it bearing it on her head. Not saying "receiving the royal decree" but directly saying "received the letter" is because this is the sutra compiler recounting the event, not Śrīmālā speaking herself. Furthermore, according to foreign custom, when receiving a letter from an elder, one first receives it with the hands and next places it upon one's head to manifest one's reverence, and only then reads it; hence it says "bearing it on her head." According to another rule, one first bows to the letter and the messenger, and then receives the letter, placing it upon the head. Holding the text is called "reading"; reciting from memory is called "chanting." Initially accepting it in the mind is called "receiving"; ultimately remembering and not forgetting it is called "holding." Because this letter praised the Buddha's virtues, differing from ordinary letters, it says "giving rise to an attitude of rare wonder." Moreover, because this mind had never before arisen, it is called "rare." Above, the parents sent the letter to cause her to arouse the aspiration for the Path, and now it turned out just as said above; this manifests that no one knows a child better than the father. Furthermore, the Buddha's virtues transcend the mundane world, deeply harboring what is extraordinary, which constitutes giving rise to an attitude of rare wonder. "Facing Candira": speaking to the messenger, hence it says "facing Candira." Candira was the messenger of her parents; facing him was like facing her parents. Furthermore, Candira was a messenger transmitting the Buddha; facing him was like facing the Buddha. As for why she spoke in verse: first, the words of verse are concise and can encompass many meanings; Śrīmālā wished to use brief words to encompass the Buddha's vast virtues. Second, the words of verse are exquisite; Śrīmālā wished to use beautiful and fine words to praise the Buddha's virtues; therefore she spoke in verse. Third, following the customs of the country: by Indian custom, when seeing kings, parents, elders, or the Three Jewels, one mostly speaks in verse to praise them. Śrīmālā now followed the customs of the country, and therefore spoke in verse, as fully set forth in the Commentary on the Lotus Sutra. > — English (machine translation) (machine translation) - [Previous: 1.30](https://indike.org/pramana/in.bauddha.taisho.1744.1.30) - [Next: 1.32](https://indike.org/pramana/in.bauddha.taisho.1744.1.32) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1744.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1744~en-mt.1.31) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1744.1.31](https://indike.org/pramana/in.bauddha.taisho.1744.1.31) · Pramāṇa