淨名經集解關中疏 1.6

1.6

維摩詰所說　叡曰。夫經或以人為名。或以法名者。自非佛所說。多隨人為名。佛之所說非唯一經。故隨所說法以為名。此經總人法二名者。以人為名則明法之所由。以法為名則略經之大體。所以兩存耳　什曰。維摩詰秦言淨名。即五百童子之一人也。從妙樂國來遊此境。所應既周將還本土。欲顯其淳德以澤群生。顯述悟時要必有由。故令同志詣佛而獨不行。獨不行則知其疾也。何以知之。同志五百共遵大道。至於進德修善動靜必俱。今淨國之會業之大者。而不同舉明其有疾。有疾故有問疾之會。問疾之會由淨國之集。淨國之集由淨名方便。然則此經始終所由良有在也。若自說而觀則與聖齊。功推本而尋功由淨名。原其所由故曰維摩詰所說也　肇曰。維摩詰秦言淨名法身大士也。其權道無方隱顯殊迹。釋彼妙喜現此忍土。所以和光塵俗因通道教。常與寶積俱遊為法城之侶。其教緣既畢將返妙喜。故欲顯其神德以弘如來不思議解脫之道。至令寶積獨詣釋迦。因留現疾以生問疾之端。建微言之始。妙唱自彼故稱其說也　生曰。維摩詰者梵音無垢稱也。其晦迹五欲超然無染清名遐布。故致斯號。貴名求實者必重其說。說本表實重之則終得所求。因斯近接有過聖言矣　經　梵云。修多羅此譯云契。謂契理之言當根之教。返迷證實。萬聖同規。亦曰。為常故。肇師云經常也。古今雖殊覺道不改。群邪不能沮。眾聖不能異也。

'Spoken by Vimalakīrti' — Sengrui said: 'Scriptures are named either after persons or after dharmas. Those not spoken by the Buddha are mostly named after persons. As for what the Buddha spoke, it was not merely a single scripture, so they are named according to the Dharma that was spoken. That this scripture combines both names of person and dharma is because naming it after the person clarifies the origin of the Dharma, while naming it after the Dharma outlines the general substance of the scripture; therefore, both are retained.' Kumārajīva said: 'Vimalakīrti is called Jingming in the language of Qin; he is one of the five hundred youths. Coming from the land of Abhirati to wander in this realm, once his responsive tasks were completed, he was about to return to his original land. Wishing to manifest his pure virtue so as to enrich the multitude of beings, whenever manifesting an awakening, there must certainly be a reason. Thus he made his companions go to the Buddha while he alone did not go. Since he alone did not go, they knew of his illness. How is this known? The five hundred companions together followed the Great Way; regarding advancing in virtue and cultivating goodness, they were always together in movement and stillness. Now, the gathering in the pure land was the greatest of deeds, yet he did not join them; this showed that he was ill. Because he was ill, there was the gathering to inquire after his illness. The gathering to inquire after his illness arose from the assembly in the pure land. The assembly in the pure land arose from Jingming’s upāya. Thus, what this scripture stems from from beginning to end truly has its reason. If viewed from what he spoke, it is equal to the holy ones; if tracing the achievement back to its root, the achievement arose from Jingming. Tracing its origin, it is therefore called "Spoken by Vimalakīrti".' Sengzhao said: 'Vimalakīrti is called Jingming in the language of Qin; he is a dharmakāya mahāsattva. His ways of upāya are inexhaustible, with diverse traces of concealment and manifestation. Leaving that Abhirati, he appeared in this Saha world, harmonizing his light with worldly dust to thereby open the teachings of the Way. He constantly traveled together with Ratnarāśi as a companion of the Dharma fortress. Since his conditions for teaching were fulfilled, he was about to return to Abhirati. Therefore, wishing to reveal his spiritual virtue so as to propagate the Tathāgata's way of inconceivable liberation, he caused Ratnarāśi to go alone to Śākyamuni, while he remained behind, manifesting illness so as to give rise to the occasion of inquiring after his illness and initiate the subtle words. Since the wondrous exposition came from him, it is called his speech.' Daosheng said: 'Vimalakīrti in Sanskrit means "Stainless Name". Hiding his traces among the five desires, he was lofty and unstained, his pure fame spreading far and wide; hence he obtained this title. Those who value the name and seek the reality will surely esteem his speech; his speech fundamentally expresses reality, and by esteeming it, they will ultimately attain what they seek. Approaching it through this, it even surpasses holy words.' 'Sūtra' — In Sanskrit, sūtra; translated here as 'tallying' (qi), meaning words that tally with principle and teachings that match faculties. Turning away from delusion to realize reality, it is the common rule of the myriad holy ones. It is also called 'constant'; Master Sengzhao said: 'A sūtra is constant.' Though past and present differ, the Way of enlightenment does not change; the host of heterodoxies cannot disrupt it, and the many holy ones cannot alter it.