勝鬘寶窟 1.12

1.12

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.