勝鬘寶窟 2.9

2.9

From "What you have spoken" downward is the second [section], which clarifies that her teaching is identical with that of all buddhas, citing himself as verification. This chapter comes about because he wishes to generate faith in beings. First, he clarifies that it is identical with [the teaching of] the buddhas of the three periods of time. From "I now have attained this anuttarasamyaksaṃbodhi" downward, he cites himself as verification. The reason it is necessary to clarify both the general and specific buddhas is out of concern that beings might think Śākyamuni's teaching is partial, and therefore he must cite all buddhas in general as verification. From "Thus I speak" downward: the preceding first [part] praised the ability to speak as according with principle and suiting capacity; this second [part] praises the inexhaustible merits of the saddharma spoken. Within the text there are two [parts]: first, the praise proper; from "Why is that?" downward, the explanation of the praise. "I speak of accepting the saddharma" praises the merits of accepting the saddharma. "The Tathāgata's wisdom and eloquence are likewise without boundary": because the merits of accepting the saddharma are boundless, and the Tathāgata has realized this saddharma, his inner wisdom and outer eloquence are also boundless. Furthermore, the preceding clarified that what is spoken is boundless, while this clarifies that the one who speaks is boundless. A doubter might say: since the principle is extremely profound, the exposition of it should be inexhaustible; hence, he adduces boundless wisdom to speak boundless Dharma. Furthermore, the Tathāgata uses boundless merit to speak boundless Dharma, so that the speaker and what is spoken correspond to each other; this is not sufficient to be deemed extraordinary. For Śrīmālā to be able to use bounded merit to speak boundless Dharma—this is truly rare! Furthermore, though the Tathāgata possesses boundless eloquence and wisdom, when speaking this acceptance of the saddharma, he cannot reach its bounds. From "Why is that?" downward is the second [part], explaining the aforementioned boundlessness of the Tathāgata's eloquence and wisdom, as well as the boundlessness of its merits. It clarifies that accepting the saddharma inherently possesses merits as many as the sands of the Ganges; therefore, accepting the saddharma is boundless, and the Tathāgata's eloquence and wisdom are boundless. "Great benefit" refers to wisdom. Furthermore, having great merit gives birth to the myriad practices; having great benefit gives birth to the five vehicles. From "Śrīmālā said to the Buddha" downward: as for why this passage comes next, if we clarify the meaning in terms of abbreviation and elaboration: the preceding briefly clarified accepting the saddharma, and from here downward is the second [part], which elaborately clarifies accepting the saddharma. Question: How is it known that the former was brief and the latter elaborate? Answer: The former directly stated that all the bodhisattva's vows as many as the sands of the Ganges enter into the one great vow, namely accepting the saddharma; therefore we know it was brief. From here onward, it vastly adduces dharmas and similes to explain it; therefore we know it is elaborate. Second, the preceding clarified absorption, while this explains production. Question: How is it known that the preceding clarified absorption and this explains production? Answer: The preceding clarified that the vows as many as the sands of the Ganges all enter into the great vow, so we know it was absorption; here it fully adduces the great cloud and the great earth as capable of producing all dharmas, so it is production. "Absorption" means integrating the function back to the essence—namely, integrating all vows and practices to enter together into the saddharma of the true nature, where words are forgotten and thoughts cease. As the Saddharmapuṇḍarīka-sūtra says: "Ultimately nirvāṇa, of constantly tranquil and extinct aspect, in the end returns to emptiness." "Production" means arising function from the essence—from the one saddharma producing all the causes and fruits of the five vehicles. Third, the preceding clarified accepting the saddharma in terms of the approach of vows, while this clarifies accepting the saddharma in terms of the approach of practices. Therefore, the earlier text said, "All the vows as many as the sands of the Ganges enter into the one great vow," so we know it was vows; now it clarifies that accepting the saddharma is practice, and therefore the text says, "From accepting the saddharma, all causes and fruits are produced." The text possesses these three aspects of meaning. Within the text there are also four parts: first, Śrīmālā requests to speak; second, permission to speak; third, the exposition proper; fourth, the praise. Here is the first part. As for "I shall rely on the Buddha's spiritual power": accepting the saddharma reaches its ultimate state at the Buddha-stage, and only a buddha can speak it. Now relying on the Buddha's spiritual power, she is then able to expound it. "Relying on the Buddha's power" means requesting the empowerments of the Tathāgata's three karmas, which then empowers her three karmas. As for "further expound": having already spoken briefly before, she now speaks extensively again; hence it is called "further." Formerly she spoke of absorption, now she speaks of production. Moreover, having already spoken of vows before, she next speaks of practice; hence she "further expounds." As for "the vast and great meaning of accepting the saddharma": the preceding clarified brevity and greatness, whereas this explains vastness and greatness. The preceding clarified the greatness of essence, whereas this clarifies the greatness of function. The preceding clarified the greatness of vows, whereas this clarifies the greatness of practice. These three aspects have a profound significance, and therefore are called "meaning."