勝鬘寶窟 1.31

1.31

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.