注維摩詰經 1.10

1.10

[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?