四教義 8.22

8.22

第五約通教明位釋淨無垢稱義者，大士位在補處，真諦之理性自晈然，名之為淨。界內二障正惑已盡，習氣微薄，故名無垢。智慧內與真諦相應，外能稱三乘根性神通說法，故云稱也。是則略辨通教大士受淨無垢稱之名。所以須示現此菩薩之像者，用此形聲託疾為國王、長者，說如夢幻之法，勸求菩提，又破三藏教三乘對守拙度之迷僻也。若尋什師、生肇注《維摩》，同用此意。陳梁諸法師講此經文，判菩薩位歷意高下雖少少不同，今家往望皆併是用通教意釋此經耳。

Fifth, explaining the meaning of Vimalakīrti ('Pure and Spotless Name') in terms of the stages of the shared teaching: the Great Being's stage is that of succession [to buddhahood]; the nature of the principle of true truth is inherently clear, hence called 'pure'. The primary delusions of the two obstacles within the realms have already been exhausted, and habit-energies are slight and faint, hence called 'spotless'. Wisdom internally corresponds to true truth, and externally can match the capacities and natures of the three vehicles to display supernormal powers and preach the Dharma; hence called 'matching' (cheng/name). Thus is briefly distinguished the Great Being of the shared teaching receiving the name of Vimalakīrti. Why is it necessary to manifest this bodhisattva's image? By using this bodily appearance and voice, feigning illness, to preach the Dharma like dreams and illusions for kings and elders, he encourages seeking bodhi, and also dismantles the delusion and obstinacy of the three vehicles of the Tripiṭaka teaching clinging to clumsy conveyance. If one examines Master [Kumāra]jīva, [Daosheng], and Sengzhao's commentaries on the Vimalakīrti, they all share this intention. Although the Dharma masters of the Chen and Liang dynasties lecturing on this scripture's text differed slightly in their successive estimations of the elevation of the bodhisattva's stage, when our school looks back, all of them used the meaning of the shared teaching to explain this scripture.