維摩經義疏 1.15

1.15

人法差別門第五。眾經從人立名，凡有四說：一從能說人立名，如《維摩》等。二從所為人受稱，如《提謂經》等。三從能問人立名，如《文殊師利所問經》等。四從所說人受稱，如《無量壽佛經》等，以說無量壽佛之事，故以標名。就能說人，復有五種：一者佛口自說、二者弟子說、三者諸天說、四者仙人說、五者化人說。此即弟子說也。但弟子所說，多從人得名；如來所說，多從法受稱。所以然者，佛說無量，若皆云佛經，則諸部無別。令欲分諸部各別，故從法受稱。弟子若從法立名，即師資相濫，如直云不可思議解脫經、不題淨名者，容謂此經即是佛說。今欲簡師子不同，故從人受稱。故佛經不從人，為欲別法；弟子不從法，為欲簡人。問：人法雙舉，凡有幾種？答：略有二種。一者人法雙題合為一，若如《仁王般若》等。二者人法兩舉開為二名者，謂人為一名，即維摩詰所說經；法為一名，謂不可思議解脫。次釋此經，前總論人法、次別解釋人。此經人法雙題，凡有五義：一者法不孤運、弘之由人，故如來命文殊於異方、召維摩於他土，爰集毘耶，共弘斯教。題淨名，標說教之主；辨不思議，明所弘之法也。二者題淨名，尊其人也；標不思議，重其法也。以淨德內充、嘉聲外滿，聞其名者孰不尊敬？重其法者，既云不可思議解脫，稟其道者誰不重哉？三者欲互相顯釋，故人法雙題。所以稱為淨名者，以有不可思議解脫之德，此即以法釋人也。次標不思議，舉經之宗旨；題淨名，辨法起之所由。故舉人以成法也。四者欲明通別兩義。標淨名，即為明人別；題不思議，辨其法通。所以然者，此經凡兩化主：一者佛說、二者淨名說。若但題淨名之人、無不思議法者，但得淨名之說，便不該佛說。若明不思議，則具含二教。故人法雙題。五者此經立題具足三業不可思議。標維摩詰者，舉能說之人，辨意業也。次云所說經者，明其口業也。次明不思議解脫者，序其身業也。此之三業即是次第者，前明意業察機、次口業說法、後則身現神通。問：何故身業獨云不可思議？答：以後貫初，則三業皆類。又身現神通，不思議事顯，故偏說之。別釋人凡三門：初翻名。外國稱毘摩羅詰，羅什、僧肇翻為淨名也，道生、曇詵云無垢稱，真諦三藏云「具存梵本，應言毘摩羅詰利帝。」毘稱為滅，摩羅為垢，吉帝為鳴。合而言之，謂滅垢鳴。初從所得為名、次從所離為目、滅垢猶是所離。以聲聞天下，故稱為鳴。鳴亦名義耳。言雖闊略而意無異也。

Section five: The distinctions between person and Dharma. The establishment of titles for the various sūtras based on persons has four explanations in all: first, establishing the title from the person capable of preaching, as in Vimalakīrti and others; second, receiving the appellation from the person for whom it was preached, as in the Trapuṣa Sūtra and others; third, establishing the title from the person capable of inquiring, as in the Mañjuśrīparipṛcchā Sūtra and others; fourth, receiving the appellation from the person spoken about, as in the Amitāyus Sūtra and others, where because it speaks of the affairs of Amitāyus Buddha, it is used to mark the title. Regarding the person capable of preaching, there are further five kinds: first, spoken by the Buddha's own mouth; second, spoken by a disciple; third, spoken by devas; fourth, spoken by ṛṣis; fifth, spoken by transformed beings. This [sūtra] is spoken by a disciple. However, what is spoken by disciples mostly gets its name from the person; what is spoken by the Tathāgata mostly receives its designation from the Dharma. Why is this so? The Buddha's preachings are immeasurable; if all were called "Buddha-sūtra," the various divisions would have no distinction. Wishing to make each division distinct, they receive their appellations from the Dharma. If disciples established titles from the Dharma, master and disciple would be confounded; for instance, if one simply said Inconceivable Liberation Sūtra without entitling it Jingming, one might suppose this sūtra was preached by the Buddha. Now, wishing to distinguish the difference between master and son, it receives its appellation from the person. Thus, Buddha sūtras do not draw from the person in order to distinguish the Dharma; disciples do not draw from the Dharma in order to distinguish the person. Question: When both person and Dharma are mentioned, how many kinds are there? Answer: Roughly two kinds. First, both person and Dharma are titled together as one, as in the Benevolent Kings Prajñā and others. Second, both person and Dharma are mentioned, opening into two titles, meaning the person forms one title, namely The Sūtra Spoken by Vimalakīrti, and the Dharma forms one title, namely The Inconceivable Liberation. Next, explaining this sūtra: first we generally discuss person and Dharma, and next we specifically explain the person. That this sūtra has both person and Dharma in its title has five meanings in all: First, the Dharma does not operate in isolation, but depends on persons to spread it; therefore, the Tathāgata summoned Mañjuśrī from another region and invited Vimalakīrti from another land, gathering them here in Vaiśālī to spread this teaching together. Titling it Jingming marks the master who preached the teaching; discerning "inconceivable" clarifies the Dharma that was propagated. Second, titling it Jingming honors the person; marking "inconceivable" values the Dharma. With pure virtue abundant within and fine renown filling the outside, who that hears his name would not revere him? As for valuing the Dharma: since it is called the inconceivable liberation, who that receives his way would not esteem it? Third, wishing to mutually reveal and explain each other, both person and Dharma are titled. The reason he is called "Pure Name" is that he possesses the virtue of inconceivable liberation; this is explaining the person by means of the Dharma. Next, marking "inconceivable" raises the main principle of the sūtra; titling it Jingming discerns that from which the Dharma arose; thus the person is raised to fulfill the Dharma. Fourth, wishing to clarify the two meanings of general and specific: marking Jingming clarifies the specificity of the person; titling "inconceivable" discerns the generality of the Dharma. Why is this so? This sūtra has two transforming masters: first, the Buddha's preaching; second, Jingming's preaching. If one only titled the person of Jingming without the inconceivable Dharma, one would only capture Jingming's preaching, and it would not encompass the Buddha's preaching. If one clarifies the "inconceivable," it fully contains both teachings. Therefore, both person and Dharma are titled. Fifth, the establishment of the title of this sūtra fully includes the inconceivability of the three karmas. Marking Vimalakīrti raises the person capable of preaching, discerning mental karma. Next, saying "The Sūtra Spoken" clarifies his vocal karma. Next, clarifying "Inconceivable Liberation" relates his physical karma. That these three karmas follow this sequence is because first it clarifies mental karma observing the capacity, next vocal karma preaching the Dharma, and afterward the body manifesting supernatural transformations. Question: Why is physical karma alone said to be inconceivable? Answer: By applying the end to encompass the beginning, all three karmas are of the same kind. Furthermore, the body manifesting supernatural transformations makes the inconceivable matter evident, so it is mentioned specifically. Specifically explaining the person has three sections in all: First, translating the name. In foreign lands he is called Vimalakīrti. Kumārajīva and Sengzhao translated it as Jingming ("Pure Name"); Daosheng and Tanxian said Wugoucheng ("Undefiled Renown"); Tripiṭaka Master Paramārtha said: "To preserve the Sanskrit text fully, one should say Vimalakīrti." Vi is called "eliminating," mala is "defilement," and kīrti is "sounding." Combined, it means "Sounding of the Elimination of Defilement." The first is named from what is attained, the next is designated from what is abandoned; eliminating defilement is still what is abandoned. Because his voice is heard throughout the world, it is called "sounding." "Sounding" is also just the meaning of "name." Although the words are concise, the intended meaning is not different.