勝鬘寶窟 1.41

1.41

From "The Buddha, amidst the assembly" onwards, the fourth [part] consents to gathering and receiving [her], which is granting the matter of protection. And bestowing a prediction (vyākaraṇa) means decision. Because in the future you will certainly become a buddha, he therefore receives your various wholesome [deeds] as the foundation of bodhi. Furthermore, because he receives your various wholesome [deeds] as the foundation of bodhi, you will therefore certainly become a buddha in the future. They mutually explain one another. Furthermore, that Śrīmālā praised the Buddha, requested protection, attained a prediction in the present, and will become a buddha in the future is to cause all sentient beings to emulate her: praising the Buddha and requesting protection, attaining a prediction in the present, and becoming a buddha in the future. Furthermore, bestowing a prediction upon Śrīmālā is for the benefit of the contemporary assembly. Because the devas and humans in the assembly saw Śrīmālā receive a pure land prediction, they generated the vow to be reborn there; hence he granted her the prediction. Furthermore, being about to clarify Śrīmālā's receiving the ten great vows, making the three great vows, and even broadly expounding the Dharma for the great assembly, he had to bestow the prediction beforehand. Because Śrīmālā attained a prediction in the present and will become a buddha in the future, her words must be trustworthy. Then what Śrīmālā expounds ought to be accepted and practiced without doubt. For these reasons, he bestowed the prediction upon Śrīmālā. In terms of the text, there are two [parts]: first, clarifying granting the prediction; second, clarifying obtaining the benefit. In granting the prediction there are two: first, generally clarifying obtaining the prediction; second, separately clarifying obtaining the prediction. "Immediately bestowed a prediction upon her" generally clarifies obtaining the prediction. It is fully explained in the Commentary on the Saddharmapuṇḍarīka. First, "prediction" (jì) means distinction (bié): the Buddha predicts that she will not become one in the six destinies or the two vehicles, but shall become a buddha. Because it distinguishes the buddha way and is different from non-Buddhist ways, it is called distinction. Now granting this prediction is called bestowing a prediction. Second, Śrīmālā practices the causes and is recorded for the future fruit; since there is a future fruit that can be predicted/recorded, it is called a prediction (jì). The holy one speaks and grants it, hence it is called bestowing a prediction (vyākaraṇa). As in the Bodhisattvabhūmi, there are six kinds of vyākaraṇa: first, prediction of the lineage before generating the intention [for bodhi]; second, having generated the intention; third, present; fourth, not present; fifth, with measure of time and definite time; sixth, with immeasurable time and indefinite time. The persons receiving the prediction in the first two kinds differ according to the heights of their stages: the former is on the stage of lineage (gotra-bhūmi), while the one who has generated the intention is on or above the stage of understanding and practice (adhimukticaryā-bhūmi). The next two differ according to identity or difference of place: predicting face-to-face in the same place is called "present"; predicting from afar in a different place is called "not present". The latter two differ according to definite or indefinite time periods: if he predicts the count and names of time kalpas as well as predicting the names of the buddha and the land, it is called "definite time"; if he generally speaks of becoming a buddha after immeasurable kalpas without discerning in detail the count of time kalpas or the names of the buddha and the land, it is called "immeasurable time and indefinite time". Now as for Śrīmālā's attaining the prediction: it is either on lineage or on generating the intention; there is no established text in the sūtra, so her stage is difficult to determine. It is a present vyākaraṇa, not one that is not present. If predicting her proximate fruit, saying that she will be a ruler among humans and devas for immeasurable kalpas, it should be "immeasurable time and indefinite time". Predicting her distant fruit, saying that after passing twenty thousand kalpas she will become a buddha named Samantaprabhā, it should be "with measure of time and definite time". For these six kinds of vyākaraṇa there are further different interpretations, as explained in the Commentary on the Saddharmapuṇḍarīka.