勝鬘寶窟 1.4

1.4

Queen Śrīmālā, who walked within the inner palace, yet who could fathom her original ground? Gentle and pure in character, her compassion was fittingly extraordinary. When the letter arrived from Ayodhyā and the Buddha's image appeared in empty space, she relied on conditions to raise the teaching and entrusted matters to meet the capacity of beings. External demons with fox-like timidity suddenly broke away before the utterance of her orchid-like demeanor, and the siṃhanāda of the definitive meaning (nītārtha) shone down fearlessly from the Buddha's lotus-like eyes. She truly resembled that single capable person among the unruly ministers of the Zhou court; how could she not be a towering figure in the shadow and echo of the Jetavana? Her sūtra is entitled Śrīmālā-siṃhanāda-ekayāna-mahopāya-mahāvaipulya. Now, the siṃhanāda is a definitive exposition; unless one has brought its principle to the ultimate, who could attain such decisive explanation? As for ekayāna, it is solely the one buddhayāna, which is the real truth. As for the great expedient means (mahopāya), it is the preaching of various teachings, which is called skillful means. Now, being a vehicle without being a vehicle, and a vehicle with nothing to convey—this is called the ekayāna. Conveying without conveying, and a conveyance with nothing conveyed—this is true conveying. Precisely because it conveys nothing, there is nothing it does not convey; precisely because it is no vehicle, there is no vehicle it is not. If not referring to such profound subtlety, by what could one speak of mahāvaipulya? Yet the ultimate principle is deep and obscure, difficult to enter when approached, evoking vast sighs; the translated words are archaic and concise, so readers fail to advance, often lamenting in frustration. In the early Tang there was