勝鬘寶窟 1.32

1.32

"I have heard the sound of the Buddha": according to the explanation of the meaning in seven sections, three sections have already been completed; this is now the third, the section on the expedient means of revealing virtues to evoke faith. In speaking of the expedient means of revealing virtues to evoke faith: her parents sent the letter, Śrīmālā came to an awakening, and evoking the Buddha to descend, she immediately wished to rely on the Buddha's spiritual power to preach the Dharma for the assembly. Yet fearing that living beings might not yet be willing to accept it with faith, she first praised the Buddha's virtues, and next the text explains that the Buddha bestowed a prophecy upon her; only then would beings give rise to faith, and only after that could she begin to preach the Dharma for beings. Thus it is called the section on revealing virtues to evoke faith. Now Faxian of Mingyuan also held this view. However, dividing the text according to the previous scheme, this is now the second of the five [parts], where the first half recounts the letter to praise the Buddha, and the second half scrutinises the letter and pledges offerings.

"I have heard the sound of the Buddha": I heard the sound of my parents praising the Buddha, hence it says, "I have heard the sound of the Buddha." Question: Śrīmālā read the letter with her eyes and had never listened with her ears; why does it say "heard"? Answer: Her parents composed the letter, expressing speech by means of the body; Śrīmālā read it, using her eyes instead of her ears, hence it is called "hearing." Another explanation: A letter originally articulates sounds; Śrīmālā perusing the letter was like hearing it directly from her parents' presence. Another explanation: Transmitting the sound of the way upon the letter is why it says "heard." Another explanation: Her parents composed the letter to praise the Buddha, which was the body performing vocal karma; Śrīmālā reading the letter was the eyes performing the karma of the ears.

"Unprecedented in the world": this recounts what was praised in the letter. As praised in the letter, these are supramundane merits, hence it says, "unprecedented in the world."

"If these words are true": this scrutinises and ascertains the words of the letter. Question: It was previously said that Śrīmālā was of sharp faculties and easily awakened; now that she has received the letter, why does she harbor doubt and not immediately accept it? Answer: Matters are either difficult or easy to believe; mundane matters are easy to believe, but supramundane matters are difficult to believe. What is conveyed in this letter does not exist in the world, hence it must be scrutinised and ascertained. Furthermore, Śrīmālā was a wise person; in all matters she obtained, she scrutinised and examined them in detail, unlike foolish people who immediately believe and accept upon encounter. Thus the Vibhāṣā says: "A wise person has two marks: first, being skilled in explaining the Dharma; second, being skilled in deliberation."

"I should cultivate offerings": one explanation says: If the Buddha is truly as praised in the letter, real and not false, then he is the supreme field of merit, and it is right and proper to make offerings to him. Another explanation: If he is truly as praised in the letter, real and not false, then the person who delivered the letter has great kindness and virtue, and I must repay that person's kindness by making offerings to him. Therefore, the Sanskrit text says: "If these words are true, I shall give you clothing." "Cultivate" means to prepare and cultivate, decorating and preparing the articles of offering. Furthermore, "cultivate" means practice, wishing to cause the practice of offerings.

"Looking up in thought to the Buddha, the World-Honoured One": this is the third [part], Śrīmālā looking up in supplication. Why she looked up in supplication: since what was praised in the letter would certainly benefit me, therefore I look up in supplication so that I may see him. From the half-line downwards, the lower looks up to the higher, clarifying that the Buddha possesses the beneficence of universal compassion; the half-line clarifies that the higher pities the lower, supplicating that she be allowed to see him. The classic says: "Longing for what is above is called looking up (yang)." Śrīmālā was within saṃsāra and had moreover received a female form, which is exceedingly low among ordinary beings. The Tathāgata resides beyond saṃsāra and is a great man (mahāpuruṣa), supreme in height and distance. Therefore, with the feelings of one below longing for what is above, it is called "looking up." "In thought" means contemplating. Being about to offer supplication, the feelings of one below deliberate, contemplating within the ground of the mind. "Looking up in thought" is like bowing in calculation—an instance of respectful estimation. "The Buddha, the World-Honoured One" designates the person being contemplated. "Buddha" means awakened; if the mundane world has a night of sleep, it then has a morning of awakening; since there is the long night of saṃsāra, there is then the bright, great awakening. Having awakened oneself, one can furthermore awaken the mundane world, being venerated and respected by the world, hence called the "World-Honoured One."

"Who has appeared universally for the sake of the world": this explains the intention of the aforementioned contemplation and deliberation. I contemplate and deliberate that the Tathāgata's great compassion is without partiality, like the sun and the moon illuminating the world, hence it says, "who has appeared universally for the sake of the world." As the Avataṃsaka says: "The inexhaustible, equal, and wondrous dharmadhātu is completely filled by the Tathāgata's body; without grasping and without arising, it is eternally quiescent." Being the refuge for all, he therefore appears in the world.

"He should also bestow his pity and compassion": now, the Tathāgata's appearance in the world is precisely for the sake of rescuing suffering sentient beings; moreover, I am one among those in the world, so he should also bestow pity and compassion upon me. Saying "also should" draws an analogy to oneself based on the aforementioned words about the world, hence "also should." Furthermore, compassion resides with the Buddha, and she does not presume to decide on her own, hence saying "also should." The mind above being compassionate to those below is designated as "bestowing." I, on the other hand, have suffering and no joy, and therefore entreat the Buddha to bestow pity and compassion. The entreating mind is resolute, hence saying that he must cause me to see him.

From "at the very moment this thought arose" onwards: fourth, this clarifies the Tathāgata's responding to the summons. Yet in explaining the response, there are generally three interpretations. The first explanation says: No responsive dharma arises. As the Nirvāṇa[-sūtra] says: "The five fingers are not truly a lion, but through the power of compassionate roots of goodness, one is made to see a lion." Here it is also like this: the Buddha did not truly respond from space, but Śrīmālā silently thought of him, and of herself saw the Buddha in space. This explanation seems identical to the meaning in the Mahāyānasaṃgraha that there are no objects outside the mind. The second explanation says: A responsive dharma does arise. Śrīmālā silently thought of him, and the Tathāgata's response arose, therefore a responsive dharma arises. The third explanation says: The sūtra contains both statements, and one should properly apply both. In accordance with what the mind sees, there is no phenomenon outside the mind, therefore there is no arising; yet the object is distinctly present, therefore it is said there is arising. One must know that there is arising without arising, and that arising is without that which arises. In the text there are three [parts]: first, clarifying the time of the response; second, discerning the place of the response; third, setting forth the demeanor of the response.

"At the very moment this thought arose": this refers to the time of the response. One explanation says: The Buddha's response was simultaneous with the thought in her mind, like the resonance of an echo to a sound, hence it says "thought." Another explanation: It was necessary for the power of thought to be fulfilled; the Tathāgata's responsive body simply arose in response to the thought, showing that the arising was swift and without deviation, hence it says that he appeared at the very moment of the thought.

"Appeared in the sky": second, clarifying the place of the response. Now this is explained in terms of phenomenon (shi) and principle (li). Speaking in terms of phenomenon: men and women are segregated; since he was responding to the inner palace, it was not suitable to descend to the ground. Speaking in terms of principle: the dharmakāya is non-action (wuwei) yet there is nothing it does not do; it is quiescent yet active, hence it is said to appear in the sky. Furthermore, it shows that responding to evocative resonance has no fixed direction, and coming has no fixed location, towering aloft as he appeared in the sky. Furthermore, it shows that universally responding to the ten directions is eternally beyond the four extremes. Furthermore, it shows that the Tathāgata awakens to all phenomena as being like an illusion and like empty space; to show that he constantly moves in emptiness, he therefore appeared in the sky. It is also said: the Buddha's true dharmakāya is just like empty space; responding to beings, it manifests a form, like the moon in the water. This clarifies that the dharmakāya is like empty space, projecting traces from the fundamental, as if appearing from space. Furthermore, it corresponds to Śrīmālā's praise above, "I have heard the sound of the Buddha, unprecedented in the world"; worldly people do not know that when evocative resonance passes into emptiness, a response immediately occurs; now that it is known that when evocative resonance passes into emptiness a response immediately occurs, this is indeed something non-existent in the world. Question: It was previously said that men and women are segregated by convention so he appeared in the sky; why, in the Guan jing (Contemplation Sūtra), did he appear in the palace? Answer: That statement that he appeared in the palace means he appeared in a palace in the sky; it was not necessarily on the ground. Furthermore, holy traces have no fixed location and cannot be treated uniformly. In some cases, he manifests his form residing in the sky; in other cases, he enters a palace to respond to beings.

"Universally radiating pure light, revealing his incomparable body": third, clarifying the demeanor of the response. There are two phrases: first, universally radiating light; second, manifesting the incomparable body. There was the great light on four sides and the circular halo behind his neck; these are all his constant light. Now he further manifested an extraordinary light, meaning that from his limbs, joints, and pores, his entire body radiated light, hence called "universal." It may also be that a single light filled empty space and penetrated into the inner palace, hence called "universal." Furthermore, it aims to clarify that those with resonant affinity saw it, while those without resonant affinity did not behold it; it was not that the light was partial, hence called "universal." In saying "pure": first, the substance of the light was pristine; second, it could eliminate the defilement and darkness of sentient beings. "Revealing his incomparable body": the Buddha's constant body is sixteen feet tall and was already dignified in itself; now, being further illuminated by the light, the major marks and secondary signs were clearly apparent, hence called "revealing." In all the world there is nothing of its kind, hence called "incomparable." As the verse of constant praise of the Buddha says: "In heaven above and the earth below there is none like the Buddha; / in the worlds of the ten directions he is also without match. / Of all that exists in the world, I have seen it all; / in all things there is none like the Buddha." Furthermore, originally there was constant light, and now he additionally radiated light universally; originally it was a sixteen-foot body, and now he additionally showed an extraordinary body, hence called an "incomparable body." Why he revealed his incomparable body was that he wished to arouse Śrīmālā's mind of aspiration and vow, and furthermore wished to give rise to her praise that it was not in vain.

"Śrīmālā and her retinue bowed touching their heads to his feet in worship": this is the fifth, Śrīmālā's veneration and praise. The first half of the verse recounts the veneration; the second half clarifies the praise. There are cases where upon seeing the Buddha one praises but does not venerate; here, it is complete. The head is the most noble part of a body, and the feet are the lowliest part of a body; taking the lowliest with the most noble shows the utmost sincerity of respect. Question: Śrīmālā was on the ground and the Tathāgata was in the sky; how could she touch them? Answer: This points to the operation of her mind in visualising it, which is called "touching."

"All with a pure mind": furthermore, the above was veneration of bodily karma; this is veneration of mental karma. "Praised the Buddha's true merits": veneration of vocal karma. This is the general statement of praise. From "The Tathāgata's wondrous physical body" onwards, the words of praise are set forth in detail. "All" means together. Śrīmālā along with her retinue together operated a pure mind to praise the Buddha. Furthermore, "pure" means faith; giving rise to a mind of pure faith, and furthermore praising without being mixed with defiled thoughts, is called a "pure mind." "True merits": in the letter praising the Buddha, it was merely hearing sounds—there were words but no actual reality; now beholding the Buddha's form, the actual reality matched the words, hence called "true." Furthermore, the myriad merits are accomplished relying on true principle. Furthermore, being wondrously transcendent of deluded sentiments, it is called "true."

From "The Tathāgata's wondrous physical body" onwards, the sūtra has three divisions. From the beginning up to this point, the introductory exposition has been completed; this is now the second, the main exposition. According to the subsequent text of the sūtra, there are altogether sixteen titles: 1. Praising the Tathāgata's Ultimate True Merits; 2. The Inconceivable Great Vows; 3. The Great Vows Embracing All Vows; 4. Expounding the Inconceivable Acceptance of the True Dharma; 5. Expounding Entry into the One Vehicle; 6. Expounding the Boundless Noble Truths; 7. Expounding the Tathāgatagarbha; 8. Expounding the Dharmakāya; 9. Expounding the Concealment of the True by the Meaning of Emptiness; 10. Expounding the One Truth; 11. Expounding the Permanently Abiding and Secure Single Refuge; 12. Expounding the Inverted and the True; 13. Expounding the Concealment of the Naturally Pure Mind; 14. Expounding the True Sons of the Tathāgata; 15. Expounding Queen Śrīmālā's Lion's Roar. These fifteen all have separate chapters explaining them. The sixteenth says: "Furthermore, Kauśika, what is expounded in this sūtra severs all doubts, is definitive and of ultimate meaning, and enters the path of the one vehicle." I now hold that the preceding fifteen have separate chapters of explanation, while the latter single chapter generally threads together the preceding fifteen; thus although the chapters are sixteen, they do not exceed the two of general and specific. Some say there are only fourteen chapters, and the fifteenth has no separate substance. We now adopt fifteen.

Regarding the preceding fifteen chapters, ancient and contemporary teachers of the North and South have divided and combined them differently, presenting various divergent explanations according to what their minds perceived. Now, I shall first explain the fifteen chapters of the sūtra generally through six headings. One should examine them with care, and one will then see an outline of the grand purport of the entire text; do not fault it for being tedious. 1. Successive generation like linked chains; 2. The sequence of chapters and sections; 3. Priority according to capacity; 4. Mutual inclusion; 5. The non-verbal through words; 6. Preaching in accordance with practice.

"Successive generation like linked chains": the letter conveyed his magnificent virtues and she beheld his wondrous body face to face, so first she praised the Buddha, giving rise to the mind of aspiration. Having praised the Buddha and given rise to the bodhicitta, next it clarifies the cultivation of bodhisattva practice. Bodhisattva practice takes stopping evil as its basis, hence next it clarifies taking the ten great vows. The ten vows distinguish good through cessation, hence next it clarifies practicing good, which is why she aroused the great vows. The conclusion of the ten vows says "not forgetting the saddharma," and the conclusion of the three vows clarifies "accepting, protecting, and upholding the saddharma"; now, wishing to explain extensively the acceptance of the saddharma to complete the preceding vows and practices, next it clarifies the acceptance of the saddharma. Although the acceptance of the saddharma is the ekayāna, yet wishing to change the name to demonstrate the meaning, it shows that acceptance generates the many from the one, while the ekayāna integrates the many back to the one, hence next it clarifies the ekayāna. The reason the ekayāna is ultimate is that it is accomplished by the ultimate truth, hence next it clarifies the boundless noble truths. The boundless noble truths expound the tathāgatagarbha, hence next it clarifies the tathāgatagarbha. When the garbha is revealed it accomplishes the body, hence next it clarifies the dharmakāya. The dharmakāya is not separate from the tathāgatagarbha; the Buddha knows that what is concealed is real, and that which conceals is empty; with the meaning of emptiness concealing the true, next it clarifies this meaning. What is concealed is precisely the single truth, hence next it clarifies the single truth. This single truth can be relied upon, hence it clarifies the single refuge. Following upon this single refuge, it immediately clarifies that relying on the garbha there is saṃsāra and therefore it is true, while not relying on the garbha there is saṃsāra and it is called inverted, hence there is the chapter on the Inverted and the True. Saṃsāra relying on the garbha—that which is relied upon is profound; now wishing to clarify this meaning, there is therefore the Concealment of the Naturally Pure [Mind] by Afflictions. Beginning from praising the Buddha down through the naturally pure mind, those who can believe this dharma are competent to inherit the Buddha's lineage and become the true sons of the Buddha, hence there is the chapter on the True Sons. If one does not believe this dharma, one is a seed of the non-Buddhists and an evil person opposed to the Dharma, who should be subdued, hence there is the chapter on Queen Śrīmālā's Lion's Roar.

Next, clarifying "the sequence of chapters and sections": this aims to show the beginning and end of the sūtra and explain the major articulations of its meaning. Although the chapters are fifteen, they broadly open into two gateways: the first thirteen chapters properly explain the preaching of the Dharma; the subsequent two chapters clarify encouraging faith and protecting the Dharma. Why there are these two: Śrīmālā was the present teacher and the conditions of capacity pertained to her person, so earlier it clarifies the preaching of the Dharma. When the preaching of the Dharma was completed, believing it brings great benefit while disparaging it brings great harm, hence next it clarifies encouraging faith and protecting [the Dharma]. Regarding these two gateways, each is divided into two. The two in the first gateway: earlier there are three chapters clarifying the expedient means that initiate the preaching; next are ten chapters of the sūtra that properly clarify the preaching of the Dharma. Why this is so: the wondrous Way is difficult to propagate and easily gives rise to doubt and slander; it requires three practices and three fulfillments to halt slander, quell doubts, and venerate the person to receive the Way before it can be expounded. The three practices and three fulfillments are: first, praising the Buddha and giving rise to aspiration, whereupon the Buddha immediately bestows a prophecy; second, taking the great vows, where the Buddha acts as present witness with voices and flowers issuing from the sky; third, arousing the great vows, which the Tathāgata then confirms. Taking these three gateways as the gradual progression toward preaching the Dharma, they are therefore expedient means. When the expedient means are accomplished, only then does she open the lineage and bestow the Way, hence secondly it clarifies the main exposition. The two in the latter gateway: Śrīmālā having finished preaching the Dharma, the Buddha wished to cause people to believe, hence first he clarifies encouraging faith. The Tathāgata having clarified that believing the Dharma is beneficial, Śrīmālā then clarifies that non-belief is harmful and must be crushed, hence secondly it clarifies protecting the Dharma.

Regarding the aforementioned expedient means of preaching the Dharma and the main exposition, each opens into two. The two in the first gateway: praising the Buddha clarifies the bodhicitta; the ten vows and three vows clarify the cultivation of bodhisattva practice. The two in the main exposition: first, clarifying the practice of the vehicle; second, clarifying the object of the vehicle. However, because practice is accomplished from the object, the object should properly be clarified first; but wishing to connect with the causes of the vows and practices above, it therefore clarifies the fruits of acceptance and the ekayāna, hence clarifying the practice of the vehicle first. Practice does not arise in isolation—its arising must depend on an object, hence next it clarifies the object. Regarding the practice of the vehicle and the object of the vehicle, each opens into two: the two in the practice of the vehicle are that acceptance distinguishes vast generation, while the ekayāna clarifies non-dual inclusion. The two in the object of the vehicle are that first there are four chapters generally clarifying the measured and immeasurable truths, revealing what is ultimate and non-ultimate between the Buddha and the two vehicles; next there are four chapters clarifying within the immeasurable truths themselves that the three truths are non-ultimate and the one truth is ultimate. These two sections each open into two. The two in the first section: first, the single chapter on the Noble Truths clarifies that the two vehicles, relying on the measured truths, lack three dharmas, namely lacking ultimate wisdom, lacking ultimate truths, and lacking ultimate noble ones; the Buddha, relying on the immeasurable truths, possesses these three. The subsequent three chapters expound the garbha, expound the dharmakāya, and expound the concealment by the meaning of emptiness within the immeasurable truths, thereby revealing that these three dharmas are not expounded within the measured truths. The two in the latter section: the single refuge and the single truth. These two concern the object at the time of revelation: the Inverted and the True, and the Concealment of the Naturally Pure [Mind] by Afflictions—these two concern the garbha at the time of concealment. Up to this point, the intention of the sequence of chapters and sections has been narrated.

Third, the heading on "priority according to capacity": capacities and natures being different and phenomena lacking fixed characteristics, the Tathāgata's skillful means are not single, hence the gateways of teaching have no fixed priority. If one should hear the four truths to attain awakening, then the four truths are clarified first; if it is suitable to listen to the ekayāna to receive it, then the ekayāna is expounded later. The other chapters are similar. This is just as with the six pāramitās: some proceed from dāna to prajñā, while some proceed from prajñā to dāna, generating one another in sequence, expounded without fixed pattern. Here it is also like this.

Fourth, clarifying the heading on "mutual inclusion": if one explains the meaning in terms of the ekayāna, then everything is nothing other than the ekayāna, and therefore all fifteen chapters of the sūtra are the ekayāna. If one explains the meaning in terms of the four truths, then the fifteen chapters of the sūtra are nothing other than the four truths. Thus the Avataṃsaka says: "Within the one, understand the immeasurable; / within the immeasurable, understand the one. / That they generate one another is not real; / the wise are free from fear." It is merely that the Buddhas and bodhisattvas, based on different meanings, shift their approaches to preach the Dharma, which is why there are the distinctions of the fifteen chapters of the sūtra.

Fifth, "the non-verbal through words": preaching through non-preaching, hence words exist in fifteen [chapters]; preaching yet non-preaching, hence not uttering a single word. This is like planting a tree in empty space, whose flowers and fruit are clearly distinct, or weaving silk in emptiness, whose patterns and colors are not lost. Master Sengzhao said: "Śākya closed his room in Magadha, and Vimalakīrti shut his mouth in Vaiśālī. Subhūti expounded the Way without words, and Indra and Brahmā rained flowers beyond listening." If one pays heed to these words, one slightly partakes of the holy intent; those who cling to words and letters are stubbornly grasping at deluded discourse.

Sixth, the heading on "preaching in accordance with practice": leaving behind ancient instructions for the present is to cause the present to learn from the ancient. Śrīmālā preached in accordance with her practice, and also caused the mundane people of the latter age to practice in accordance with her preaching. Śrīmālā praised the Buddha, and mundane people of the latter age must also use this to praise him; the ten vows, the three vows, down to believing in the true and subduing the perverse, must all be practiced in accordance with what was preached. If not, the sages will have the flaw of laboring in vain, and the poor will suffer the loss of counting another's treasures.

Chapter 1, Praising the Tathāgata's Ultimate True Merits, is briefly explained through three headings: 1. The heading on the occasion for its coming; 2. The heading on explaining the name; 3. The heading on delimiting the boundaries.