勝鬘寶窟 2.4

2.4

Third, the section explaining the name. In accordance with the text of the subsequent chapter, "This is called expounding the inconceivable embracing of the saddharma," the principle of the true mark is the saddharma. The former [masters] said: manifesting and realizing it in the mind is called "embracing and receiving" (parigraha). I now say: recording the Dharma in the mind is "embracing" (pari-√grah), while receiving and realizing it in accordance with the Dharma is "receiving." In the main, it still means awakening to and comprehending the principle, and being in accord with the principle is called embracing. The virtue of this embracing and receiving wondrously transcends mind and speech, and is thus called "inconceivable." This is precisely the extinction of the paths of mental activity and the severance of the ways of language. Śrīmālā, amid that which has no name or mark, relies on words to signify and reveal [it] by means of provisional names and marks for the sake of sentient beings; hence it is called "expounding." Question: Why was it not called "expounding" previously, and only here is it explained as "expounding"? Answer: Previously it could also be called "expounding"—meaning expounding the Buddha's virtues for sentient beings, expounding the ten great vows, and even expounding the three great vows. But above, praising the Buddha's virtues is not called expounding; the ten vows are receiving precepts before the Buddha and are also not an expounding; the three vows are Śrīmālā giving rise to vows and also cannot be called an expounding. Now she wishes to discuss for the assembly the Dharma of the higher bhūmis, and therefore it is called "expounding." Within the expounding of the Dharma there are ten chapters of the sūtra, broadly divided into two: the first two chapters expound the practice of the vehicle, and the latter eight chapters expound the realm of the vehicle. However, practice is accomplished by way of the realm, so it should place the realm first and practice afterwards; but in order to embrace the causes of the vows and practices above and to clarify the fruition of embracing the ekayāna, practice is therefore placed first and the realm afterwards. The realm and the practice are each divided into two. The two within practice are: embracing clarifies the vast giving birth [to all good roots], while the ekayāna clarifies the non-dual gathering in. Although the Buddhadharma is vast, these two ensnare it such that no meaning is omitted, as will be fully explained later. Regarding the single chapter on embracing, it is broadly divided into two: first, the brief exposition; second, the detailed exposition. The brief comes first and the detailed follows, which is the natural method of explaining meaning. Moreover, the brief exposition clarifies the meaning of gathering in, meaning embracing all vows so that they completely enter into a single vow; the detailed exposition distinguishes the meaning of giving birth, clarifying that embracing the saddharma gives birth to the eighty thousand Dharma treasures and the Dharma gates numerous as the sands of the Ganges. Moreover, it first clarifies the essence of embracing the saddharma, outside of whose correct essence there is no other dharma; next it clarifies the function of embracing the saddharma, beyond which there is no function of the saddharma. Moreover, it first clarifies the vow of embracing the saddharma, and next clarifies the practice of embracing the saddharma, wishing to show that embracing the saddharma comprehensively embraces all vows and practices. The previous three chapters clarified practice first and vows afterwards, taking taking refuge and precepts as the foundation, which are then supported by the great vows. Now, confirming and stating others' practices accomplishes the previous three vows; hence it first clarifies the embrace of vows and next clarifies the embrace of practices. These two chapters are each divided into four. The four of the first chapter are: first, requesting to expound; second, granting permission to expound; third, the expounding proper; fourth, the Tathāgata's praise and confirmation. "At that time" marks the time when she wishes to make the request. "Śrīmālā" is the person who expounds the Dharma. "Addressed the Buddha, saying" is consulting and addressing the supreme sage. "I shall now again rely on the Buddha's awe-inspiring spiritual power": when a disciple expounds the Dharma while the Great Sage is in attendance, one must rely on the Buddha's awe-inspiring spiritual power before one may expound it; speaking rashly without receiving his instruction is a mark of pride; hence she says she shall rely on the Buddha's power to expound. Another explanation is: the previous three vows were what Śrīmālā could accomplish by her own power without relying on the Buddha's majesty; now she wishes to expound the profound Dharma of the higher bhūmis, which is not within the capacity of her own allotment, and she must rely on the Tathāgata's spiritual power to empower her before she can expound it. Question: Since the Buddha has the power, why does he not expound it himself? Why does Śrīmālā, lacking the power, rely on the Buddha's power and wish to expound it? Answer: There are two meanings. First, Śrīmālā is the present teacher of the doctrine; the spiritual capacity [of the audience] pertains to her and not to the Buddha; hence she who lacks the power expounds, and he who has the power does not expound. Second, if sentient beings heard the Buddha expound it himself, they would consider the Dharma to be extremely profound and capable of being expounded only by the Buddha, and that it can be known only by the Buddha and is not something they can comprehend, and they would then cut themselves off [from it]. But because Śrīmālā is now able to expound it by relying on the Buddha's spiritual power, they [feel that] they are also the same. Hence it was necessary for Śrīmālā to expound it. This is largely the same in meaning as in the Daśabhūmika-sūtra, where Vajragarbha speaks to increase the power of bodhisattvas. Moreover, Śrīmālā wished to cause the listening assembly to generate faith, and therefore said she relies on the Buddha's spiritual power. Since she relies on the Buddha's spiritual power, her understanding is like the Buddha's understanding, and her expounding is like the Buddha's expounding; the assembly of that time, hearing Śrīmālā expound it, would immediately believe and accept it. Previously she expounded the three vows, and now she expounds embracing again; hence it is called "again." Since expounding again is in the future, it is called "shall." Inspiring fear externally in beings is designated as "awe-inspiring"; being hard to fathom internally is called "spiritual"; receiving power from above by those below is called "relying on." "The great vow of taming is true and not different" requests permission to expound the matter to be expounded. Realizing the principle of the true mark, afflictions are purified; hence it is called "taming." Resolving upon vast salvation, it is called a "great vow." Being free from falsehood, it is called "true." Being in accord with the principle without deviation, and her expounding being identical with the Buddha's, it is called "not different." Moreover, all practices enter identically into a single vow, and hence it is called "not different." Just as the subsequent chapter clarifies producing many from one, here it distinguishes embracing the many into one; hence it is called "not different."