維摩義記 1.7

1.7

Next, the explanation of its title. When it now says "Sūtra Expounded by Vimalakīrti", also named "Inconceivable Liberation", this is to establish the specific title of this division of sūtra. Why all sūtras entitle their names at the head is to reveal the dharma being elucidated. This sūtra takes inconceivable liberation as its central theme; therefore it is marked out at the beginning. However, the establishing of titles among sūtras is not uniform, having many kinds: some are named in terms of the dharma, such as the Nirvāṇa Sūtra, Prajñāpāramitā Sūtra, and so forth; some take their designation from a person, such as Sarvadātā, Sudāna, and so forth; some establish their appellation according to an event or thing, such as the Sūtra of the Withered Rice Stalk, and so forth; some reveal their names according to an analogy, such as the Mahāmegha Sūtra, Ratnakaraṇḍa Sūtra, and so forth; some display both person and dharma, such as the Śrīmālādevī Sūtra, and so forth; some present both event and dharma, such as that Vaipulya Mahāsaṃnipāta Sūtra, and so forth; some entitle both dharma and analogy, such as the Avataṃsaka Sūtra and Saddharmapuṇḍarīka Sūtra; some establish both person and event, such as the Sūtra of Śāriputra Inquiring about Illness, and so forth. Cases like these are not singular. Now this sūtra takes person and dharma as its title: "Expounded by Vimalakīrti" is the person's name; "Inconceivable Liberation" is the dharma's name. The dharma relies on the person for transmission, hence one must designate the person; the dharma is what is manifested, hence one must present the dharma. But at the head of sūtras, the listing of persons has four types: first, entitling the speaker, as in Śrīmālā and so forth; second, presenting the questioner, as in that Maitreyaparipṛcchā Sūtra and so forth; third, presenting the person spoken about, as in the Śyāmaka Sūtra, Sarvadātā, and so forth; fourth, presenting the person being converted, as in the Yuye Sūtra, Sumāgadhāvadāna, and so forth. Here, the speaker is presented. The speakers are diverse and of five types: first, spoken by the Buddha; second, spoken by holy disciples; third, spoken by devas; fourth, spoken by ṛṣis and the like; fifth, spoken by transformed manifestations. In this sūtra, it is spoken by a holy disciple in Vimalakīrti. However, in this sūtra there are three distinct assemblies: the first assembly is spoken by the Buddha; the second assembly is spoken by Vimalakīrti; the third assembly is spoken jointly by the Buddha and Vimalakīrti. Because the Buddha spoke, the text below states: "When the Buddha had expounded the sūtra, the great assembly rejoiced." Because Vimalakīrti spoke, he is presented at the beginning. Because the dharma of inconceivable liberation is entrusted to this person, he is marked out at the start. "Vimalakīrti" is a foreign word; the correct translation here is Pure Name (Jingming), and translated literally according to the meaning it is Stainless Reputation (Wugoucheng). This is truly because the person's dharmakāya is pure and wondrously transcendent over defilement; inner virtue already overflowing, his fine renown is displayed externally; resorting to the name to manifest the virtue, he is named Stainless Reputation and also called Pure Name. Furthermore, this person inwardly cherishes the true Path and is capable of limitless skillful conversion; though appearing identical to worldly dust, his mind dwells beyond entanglements; being in defilement yet without pollution, he is therefore called Pure, and also called Stainless. Stainless, pure virtue wondrously transcends clumsy speech; using a name provisionally to reveal it causes people to take refuge in it; the name that reveals his virtue is called Stainless Reputation. As for "expounded": this Vimalakīrti is filled with wisdom within and his virtue is revered by all holy ones; with immeasurable great compassion and upāya, he manifests residing in Vaiśālī, using illness as an occasion to invite inquiries so as to disseminate the dharma's conversion and promulgate virtue to benefit others; hence it is called "expounded". As for "sūtra": in foreign languages it is called sūtra; translated here it is called a thread. The speech of the holy ones can string together all dharmas like a thread stringing flowers; therefore, according to this metaphor, it is called a thread. A thread can string flowers; warp-threads (jing) can hold the weft; their functions being similar, it is also called a scripture (jing). If relying on secular glosses, "jing" means constant (chang). Persons differ between past and present, but doctrinal principles are eternally fixed; hence it is called constant. How are "scripture" and "constant" related? Explaining "scripture" by "constant": scripture has the meaning of passing through (jingli); the single dharma of the teaching passes through antiquity and traverses the present, existing eternally, which is called constant. "Also named Inconceivable Liberation" takes its name in terms of the dharma. Previously, an appellation was established with reference to the speaker; now a title is further established with reference to the dharma; hence it is called "also named". "Inconceivable Liberation" is one name; it is the first liberation gate among the immeasurable liberations attained in the tenth bhūmi. That Vimalakīrti's virtue fills the dharmadhātu; according to his manifestations of conversion, he specially abides in this gate to manifest its title; now in this sūtra he expounds what he has personally attained to cause people to aspire and seek it, which is why it is marked out at the beginning. Now this gate of inconceivable liberation is indeed the basis of the transformative function of spiritual powers; when buddhas and bodhisattvas realize and enter this gate, cognitive knowing is eternally extinguished and the mind of grasping and rejecting is destroyed; purely through the power of the liberation dharma gate they can manifest diverse transformative deeds of spiritual powers, just as a cintāmaṇi, though without conceptual discrimination, can universally rain down all kinds of things; the dharma gates attained by the buddhas and bodhisattvas are all alike in this manner. "Inconceivable" (bukesi) is an expression praising its depth: "inconceivable" (busi) refers to the mind, and "ineffable" (buyi) pertains to the mouth. The true virtue of liberation wondrously transcends worldly sentiment and delusion; mind and speech cannot reach it; therefore it is named inconceivable. There are three distinctions: First, discussed in terms of the essence. For this gate of inconceivable liberation, the true mind is the essence; the essence cuts off names and words, beyond the reach of mind and thought, hence called inconceivable. Second, stated in terms of characteristics. This liberation gate takes all virtues as its characteristics; virtue reaches to the limits of the dharmadhātu, difficult to measure or calculate, wondrously surpassing the scope of sentiment, hence called inconceivable. Third, in terms of its function. This liberation gate takes spiritual powers as its function; although its essence is wondrously quiescent, it is the nature of the function of dependent origination; when buddhas and bodhisattvas realize and enter it, they can manifest immeasurable transformative functions of spiritual powers, taking oceans into a pore, holding Sumeru within a mustard seed, diverse transformations beyond the reckoning of sentiment and conditions, hence called inconceivable. As for "liberation": this presents its essential nature of dharmas. Earlier, "inconceivable" applied universally to all virtues, and it was not known which dharma was inconceivable; to set it apart from other virtues, "liberation" is therefore revealed. However, "liberation" is also broadly pervasive, so it must be distinguished by the preceding "inconceivable". True virtue is free from entanglements, unobstructed and unhindered; hence it is called liberation. Distinctions are also threefold: First, discussed in terms of the essence. The true mind's essence is pure; by nature it transcends worldly defilement, and its own essence is without entanglement; hence it is called liberation. Second, stated in terms of characteristics. Fetters and hindrances are eternally eliminated, and pure virtue is free of entanglements; hence it is called liberation. Third, distinguished in terms of function. Its wondrous function is limitless, and what it performs is unimpeded; hence it is called liberation.