勝鬘寶窟 1.11

1.11

Next, in clarifying the general and specific titles: some say that what this sūtra clarifies is divided into fifteen chapters. Beginning from 'Praising the Buddha' and ending with the 'Śrīmālā-siṃhanāda' chapter, although there are fifteen chapters, they are summarized into two: the first fourteen chapters are practices for one's own benefit (svārtha), and the latter one is for the benefit of others (parārtha). Now, stating 'Śrīmālā-siṃhanāda' refers to the fifteenth, the practice of benefiting others. 'Ekayāna-mahopāya' and 'vaipulya' refer to the first fourteen chapters on one's own benefit. The reason they are not in sequence is that the final chapter indicates the person to establish virtue, and because the person is indicated first, it is mentioned before. 'Ekayāna' is the fifth chapter, 'ekayāna-mahopāya' is the first four chapters, and 'vaipulya' refers to the chapters such as 'Boundless Noble Truths'. Such an allocation is called 'specific'. What is clarified now does not agree with this interpretation: first, I question it on the basis of this sūtra; second, I use the Vimalakīrtinirdeśa-sūtra as an analogy. First, to question it on the basis of this sūtra: if one says that because there is the 'Śrīmālā-siṃhanāda' chapter later, it is therefore used as the title, then in the later establishment of the sūtra's name—'I now entrust to you this Śrīmālā-siṃhanāda Sūtra'—it should also only entrust that single chapter of the sūtra. Yet since it generally entrusts the entire work later, we know that the present title 'Śrīmālā-siṃhanāda' also generally titles the single sūtra. Since 'Śrīmālā-siṃhanāda' applies generally to the entire work, the meaning of 'ekayāna-mahopāya' and the rest is likewise the same. To cite the Vimalakīrti as an analogy: the Vimalakīrti Sūtra is alternatively named Inconceivable Liberation; yet it does not designate merely the 'Inconceivable Chapter' as Inconceivable Liberation, but generally names the entire work. Thus Master Sengzhao said: 'Beginning with