注維摩詰經 1.10

1.10

什曰：亦名三昧，亦名神足，或令脩短改度、或巨細相容，變化隨意，於法自在、解脫無礙，故名解脫。能者能然，物不知所以，故曰不思議。亦云法身大士念即隨應，不入禪定然後能也。心得自在，不為不能所縛，故曰解脫也。若直明法空，則乖於常習，無以取信，故現物隨心變，明物無定性，物無定性則其性虛矣。菩薩得其無定，故令物隨心轉，則不思議乃空之明證。將顯理宗，故以為經之標也。肇曰：微遠幽深，二乘不能測，不思議也。縱任無礙，塵累不能拘，解脫也。此經始自于淨土、終于法供養，其中所明雖殊，然其不思議解脫一也，故總以為名焉。上以人名經，此以法名經。以法名經，所以標榜旨歸；以人名經，所以因人弘道者也。生曰：無垢之稱，或止形迹，心不必然，故復言其解脫，更為一名。不可思議者，凡有二種：一曰理空，非惑情所圖；二曰神奇，非淺識所量。若體夫空理，則脫思議之惑。惑既脫矣，則所為難測。維摩詰今動靜皆神奇，必脫諸惑。脫惑在于體空，說空是其所體，是以無垢之名信而有徵。名苟有徵，其求愈到。到於求者，何患不悟乎？

[Kumāra]jīva says: It is also called samādhi, and also called riddhipāda. Sometimes causing long and short to change measures, or causing the gigantic and minute to contain each other, transformations follow one's intention; being sovereign in dharmas, liberated without hindrance, it is therefore called liberation. The capable are able to be so, while things do not know why; therefore, it is called inconceivable. It is also said that dharmakāya mahāsattvas respond immediately as they intend, without entering dhyāna before being able to do so. The mind attains sovereignty and is not bound by inability; therefore, it is called liberation. If one were directly to illuminate the emptiness of dharmas, it would conflict with common habits and there would be no way to gain trust; therefore, things are shown to transform according to the mind, clarifying that things have no fixed nature. If things have no fixed nature, then their nature is empty. Because bodhisattvas attain this lack of fixed nature, they cause things to turn according to the mind; thus, the inconceivable is the clear proof of emptiness. Intending to reveal the principle tradition, it is therefore taken as the title of the sūtra.
[Seng]zhao says: Subtle, distant, and profound, the two vehicles cannot measure it: this is the inconceivable. Freely unhindered, worldly defilements cannot bind it: this is liberation. This sūtra begins with the pure land and ends with the Dharma-offering; although what is explained within them differs, their inconceivable liberation is one; therefore, it is collectively taken as the title. Above, the sūtra was named by the person; here, the sūtra is named by the Dharma. Naming the sūtra by the Dharma serves to indicate its ultimate aim; naming the sūtra by the person serves to propagate the Way through the person.
[Dao]sheng says: The appellation of spotless may merely refer to outer traces while the mind is not necessarily so; therefore, it is further spoken of as his liberation, forming another title. As for the inconceivable, there are generally two kinds: first, the emptiness of principle, which cannot be conceived by deluded thoughts; second, spiritual wonders, which cannot be measured by shallow knowledge. If one embodies the principle of emptiness, one is liberated from the delusions of conceivability. Delusions being liberated, what one does is difficult to fathom. Now, all of Vimalakīrti's actions and rest are spiritually wondrous, and he must have been liberated from all delusions. Liberation from delusions lies in embodying emptiness, and speaking of emptiness is what he embodied; therefore, the name Spotless is trusted and verified. If the name is verified, one's seeking becomes all the more earnest. When one reaches earnestness in seeking, why worry about not awakening?