淨名玄論 2.17

2.17

Question: Why does this sūtra title both person and dharma? Answer: Briefly, there are ten meanings. First, the Way does not operate in isolation; its propagation depends on the person. Titling Vimalakīrti indicates the lord who expounds the teaching; articulating the inconceivable clarifies the dharma that is propagated. Second, it desires to clarify both common and specific meanings. Titling Vimalakīrti clarifies the specificity of the person; indicating the inconceivable articulates the generality of the dharma. Why is this so? This sūtra has two transforming lords in all: first, spoken by the Buddha; second, spoken by Vimalakīrti. If one only titled the person of Vimalakīrti without titling the inconceivable dharma, one would only capture Vimalakīrti's discourse and lose the Buddha's discourse. Now, by bringing up the inconceivable, it completely contains both discourses; hence both person and dharma are titled. Third, desiring mutually to reveal and explain each other, both person and dharma are titled. The reason he is called "Pure Name" (Vimalakīrti) is that he possesses the virtue of inconceivable liberation and dwells in defilement without being tainted, hence he is called Pure Name; this is using the dharma to explain the person. Next, indicating the inconceivable brings up the great essence of the sūtra; titling Vimalakīrti articulates the origin from which the dharma arose; hence it brings up the person to explain the dharma. Fourth, titling Vimalakīrti honors his person; indicating the inconceivable values his dharma. Because pure virtue fills him within and fine reputation fills the outside, none who hear his name fail to revere and look up to him. Below it says: "Seen and revered by all, it is foremost among offerings." As for valuing his dharma: having heard the Dharma gate of inconceivable liberation, who would not value it? Fifth, clarifying that this sūtra title fully possesses the three karmas as inconceivable, both person and dharma are titled. "Vimalakīrti" brings up the person to articulate his mental karma; next, saying "spoken" clarifies his vocal karma; next, saying "inconceivable liberation" describes his bodily karma. Question: Why is bodily karma alone said to be inconceivable? Answer: The latter pervades the former. Since bodily karma is already inconceivable, vocal and mental are also like this; hence it is spoken of last. Furthermore, because bodily karma manifests spiritual penetrations, clarifying that inconceivable affairs are evident, it is specifically spoken of. These three karmas are indeed in sequence: first, clarifying that mental karma examines conditions; next, the mouth speaks the Dharma; finally, the body manifests spiritual penetrations. Sixth, titling both person and dharma is precisely the three kinds of manifestations. Revealing Vimalakīrti refers to the wheel of telepathy; indicating what is spoken clarifies the wheel of expounding the Dharma; articulating the inconceivable is the wheel of spiritual penetrations. The meaning of the three wheels is broadly clarified in the *Fahua xuan*. What is employed here is the wheel of telepathy, meaning knowing the illness and recognizing the medicine, expounding the Dharma and manifesting spiritual penetrations, providing the medicine according to the illness. Furthermore, the wheel of expounding the Dharma clarifies that what is heard is inconceivable. The wheel of spiritual penetrations means that what is seen is inconceivable. The objects of the six sense-data are all Buddha-works, but since seeing and hearing are essential, the sage specifically manifests forms and colors. Furthermore, the wheel of expounding the Dharma only clarifies sounds as the gateway of teaching; spiritual penetrations fully take the six sense-data as Buddha-works. Furthermore, the wheel of spiritual penetrations mostly manifests inconceivable traces; the wheel of expounding the Dharma mostly clarifies the inconceivable root. Such as borrowing seats and requesting food are all manifested by spiritual penetrations, hence they are traces. Such as expounding the six pāramitās, the four immeasurables, and the Dharma gate of nonduality are precisely the root. Furthermore, the wheel of telepathy knows the faculties and perceives the medicine; the wheel of spiritual penetrations then eradicates suffering and gives joy; the wheel of expounding the Dharma then eliminates delusion and generates understanding. Eliminating delusion and generating understanding is called benefiting; eradicating suffering and giving joy is precisely bringing peace and happiness; therefore, all sūtras say "benefiting, bringing peace and happiness to all sentient beings"; thus no meaning is lacking. Sixth, titling Vimalakīrti clarifies entrusting illness to the ten-foot square room; indicating what is spoken clarifies expounding the teaching because of illness. Bringing up the inconceivable clarifies manifesting spiritual penetrations. The entire scripture from beginning to end is contained within the title. Seventh, titling Vimalakīrti is to distinguish him from the Buddha, showing that master and disciple are not the same. Next, saying "spoken": although a disciple was indicated above, a visitor might think he was an interlocutor. Now clarifying "spoken", one then knows he is the lord who propagates the teaching. Although knowing he is the lord who propagates the teaching, one might fear he speaks shallow and proximate Dharma gates, hence next it clarifies inconceivable liberation. Eighth, titling Pure Name is to distinguish from heterodox masters; heterodox masters lack pure virtue within and are devoid of fine reputation outside. Indicating the inconceivable distinguishes from heterodox dharmas; heterodox dharmas are shallow, inferior, and proximate to the branches, not inconceivable; the true Dharma is extremely profound, beyond any estimation. Ninth, indicating Pure Name clarifies that he is a bodhisattva, distinguished from the two vehicles. The two vehicles do not eliminate habitual propensities, so they cannot be called pure. As a later chapter says, "Observing that flowers do not stick to the bodhisattvas because their habitual propensities are already ended", which is precisely this matter. Bringing up the inconceivable distinguishes the Small Vehicle, clarifying that the Great Teaching is extremely profound and beyond estimation. The Small Vehicle is shallow and proximate, easily conceivable. Tenth, titling Pure Name praises a Mahāsattva of exalted practice, distinct from bodhisattvas of lower stages. Bringing up the inconceivable reveals the ultimate tenet, distinguishing discourses that are not yet definitive. Those of the five-period lineages say this sūtra is Mahāyāna yet its meaning is not yet definitive. Now clarifying that since it is called inconceivable, it is a designation of exhausting subtlety, culminating transformation, and supreme wonder.