勝鬘寶窟 1.30

1.30

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.