勝鬘寶窟 3.52

3.52

義此上來已釋第一勝鬘正說，自下第二如來述可。就文有二：一明勝鬘問佛、二如來隨喜述成。前勝鬘問佛者，明理既深妙，故問佛取審也。「佛即隨喜」者，第二明如來隨喜述成。就文為二：一明隨喜、二明述成。以勝鬘所說合理稱機，故佛內心隨喜。「如是」已下，發言誠述。初總述勝鬘自性清淨心而有煩惱難可了知。「有二法」下，別述成。就文為二：一明述成二法難可了知；二從「如此二法」下，明有信受之人。初總明二法、次別明二法。初法中，自性清淨心，言亡慮絕，故難可了知。第二法，若一向淨而無染、若一向染而無淨，此易可了知。以雖淨而染、雖染常淨，故難可了知。「汝及成就大法菩薩」者，種性已上菩薩。馥公云：「是大力之例。勝鬘之與齊位，故知同是法身人也。」有人言：登地已上菩薩也。有人言：八地已上菩薩也。「諸餘聲聞能信佛語」者，謂信行菩薩與教法相應，故言聲聞。此在種性已前十信菩薩也，今依經是聲聞也。舉此等方能聽信者，顯成難知故也。又上明難可了知，恐其望岸而退；今欲勸物信受，故舉此等人來也。馥師云：「聞說入禪，以為聽受，言外之旨非是所窺，名信佛。」此一章義。

The meaning above has already explained the first part, Śrīmālā's direct statement; below is the second part, the Tathāgata's affirmation. In the text there are two parts: first, clarifying Śrīmālā questioning the Buddha; second, the Tathāgata rejoicing and confirming it. First, Śrīmālā questioning the Buddha clarifies that since the principle is profound and marvelous, she questions the Buddha to seek verification. "The Buddha then rejoiced" is the second part, clarifying that the Tathāgata rejoiced and confirmed it. In the text there are two: first, clarifying his rejoicing; second, clarifying his confirmation. Because what Śrīmālā spoke accorded with principle and matched the capacities of beings, the Buddha inwardly rejoiced. From "So it is" onwards, he expresses sincere confirmation. First, he generally confirms Śrīmālā's statement that the prakṛtiprabhāsvara-citta having afflictions is difficult to comprehend. From "There are two dharmas" onwards, he specifically confirms it. In the text there are two parts: first, clarifying the confirmation that the two dharmas are difficult to comprehend; second, from "such two dharmas" onwards, clarifying that there are persons who faithfully accept them. First, he generally clarifies the two dharmas, and next, he specifically clarifies the two dharmas. In the first dharma, the prakṛtiprabhāsvara-citta has words extinguished and thoughts terminated, hence it is difficult to comprehend. In the second dharma, if it were solely pure without defilement, or solely defiled without purity, this would be easy to comprehend. Because it is defiled while pure, and constantly pure while defiled, it is difficult to comprehend. "You and bodhisattvas who have accomplished the great Dharma" refers to bodhisattvas from the lineage (gotra) stage upwards. Master Fu said: "They are of the category of great power. Śrīmālā is equal in stage to them, so we know they are equally persons of the dharmakāya." Someone said: "Bodhisattvas from ascending the stages (bhūmi) upwards." Someone said: "Bodhisattvas of the eighth stage upwards." "All other śrāvakas who can believe the Buddha's words" refers to bodhisattvas who practice faith and accord with the doctrinal teaching, hence they are called śrāvakas. These are the bodhisattvas of the ten faiths prior to the lineage stage; now, relying on the sūtra, they are śrāvakas. Adducing these as being able to listen and believe is to highlight and establish that it is difficult to know. Furthermore, the above clarified that it is difficult to comprehend, fearing that they would gaze at the shore and turn back; now, wishing to encourage beings to faithfully accept it, he adduces these persons. Master Fu said: "Hearing the teaching and entering dhyāna is taken as listening and receiving; the meaning beyond words is not what they can fathom—this is called believing the Buddha." This is the meaning of this section.