勝鬘寶窟 2.8

2.8

"The Buddha praised" onwards is, fourth, the Tathāgata's praise and confirmation. In the text there are two parts: first, general praise; second, specific praise. Within the general praise, saying "Excellent!" is truly because what Śrīmālā expounded, first, conforms to principle, and second, accords with capacities; hence he says "Excellent!" twice. According to foreign lands there are three "Excellents!"; here this was considered too many, so two were preserved. Moreover, one "excellent" is good for real wisdom; one "excellent" is good for upāya-wisdom. "Good" (shan) is an alternative name for fine, and "哉" (zai) is an auxiliary particle. "Wisdom and upāya" onwards is, second, the specific praise. Moreover, the above were words of praise, while this is the matter praised. In the text there are two parts: first, praising her capability to expound; second, praising the boundless virtues of the saddharma expounded. Within the first text there are again two parts: first, praising what she expounded as conforming to principle and according with capacities; second, praising what she expounded as identical with [that of] the Buddhas of the three times, citing himself as proof. Within the first text there are again two parts: first, praising the teacher of the doctrine; second, praising the listening assembly. Within the first there are again two parts: first, praising the merit of her expounding; second, explaining the praise. "Wisdom" is real wisdom. "Upāya" is provisional wisdom. As for these two wisdoms, their differences are distinguished in four ways in the sūtras and treatises: first, distinguishing their difference based on the realm—namely, illuminating the ultimate truth is called real wisdom, and illuminating the conventional truth is called upāya-wisdom; second, distinguishing their difference based on practice—illuminating the two truths is called real wisdom, and benefiting others according with their capacities is called upāya-wisdom; third, the essence is called real wisdom, and the function is called upāya-wisdom; fourth, distinguishing their difference based on cultivation—when cultivation is not yet accomplished, it is called upāya, and when cultivation is accomplished and fulfilled, it is called real wisdom. "Extremely profound and subtle": real wisdom realizing the principle is called "extremely profound"; upāya skillfully expounding it is called "subtle." Moreover, both wisdoms possess both meanings of extremely profound and subtle. "Subtle" (wei) means dark and subtle; the quintessential within the subtle is "marvelous" (miao). "You, throughout the long night" onwards is, second, explaining the praise. Where does this come from? That these two wisdoms can realize and expound is truly because her cultivation of causes in the past has been of long duration; hence she can be like this. The vast abyss of saṃsāra is called "long"; having no understanding to illuminate oneself is called "night." Moreover, saṃsāra is difficult to escape, and is hence called the "long night." And that you have been able to cultivate the myriad practices within the long night is why it says "planted all roots of goodness." "Sentient beings of future ages" onwards: previously praised was the teacher of the doctrine, and here praised is the listening assembly. Since what was expounded is profound, it is not something understood by those of shallow knowledge; hence it says that only those who have long planted roots of goodness are able to understand what you have expounded. As the Mūlamadhyamakakārikā quotes the Catuḥśataka: "Because the true Dharma, its expounder, / And its hearers are difficult to find, / Therefore saṃsāra / Is neither with end nor without end." Embracing the saddharma is called the true Dharma. Śrīmālā is the expounder; sentient beings who have long planted roots of goodness are the hearers. If one attains these three things, saṃsāra has an end; if one does not attain these three, saṃsāra has no end. Moreover, bringing up that those who understand it are still rare shows and confirms that Śrīmālā's expounding is a superior expounding.