淨名經集解關中疏 1.7

1.7

一名不可思議解脫　此約法受名也。下文云。佛為增上慢人說離婬怒癡為解脫。若無增慢者婬怒性。即是解脫此談體也。或就悲願處染不染非道通道。此約用名之。以昔教權引三乘言同解脫。今將返權歸實。故特號不思議也。即大經百句解脫華嚴諸善知識解脫皆同此也　什曰。亦名三昧。亦名神足。或令脩短改度。或巨細相容變化隨意。於法自在解脫於閡故名解脫。能者能然物不知所以故曰不思議。亦云。法身大士念則隨應不入禪定。然後能也。心得自在不為不能所縛故曰解脫也。若直明法空則乖於常習無以取信故。現物隨心變明物無定性。物無定性則其性虛矣。菩薩得其無定故令物隨心轉則不思議。乃空之明證將顯理宗故以為經之標也　肇曰。微遠幽深二乘不能測不思議也。縱任無礙塵累不能拘解脫也。此經自始于淨土。終于法養。其中所明雖殊然其不思議解脫一也。故總以名焉。上以人名經。此以法名經。以法名經所以標牓指歸。以人名經所以因人弘道者也　生曰。無垢之稱或止形跡心不安然。故復言其解脫。更為一名不可思議者。凡有二種。一曰。理空非惑情所圖。二曰。神奇非淺識所量。若體夫空理則脫思議之惑。惑既脫矣則所為難測。維摩詰今動靜背神奇必脫諸惑。脫惑在乎體空。說空是其所體。是以無垢之名信而有徵名。苟有徵其求愈到。到於求者何患不悟乎　叡曰。菩薩無心應物有說。眾生但覩其教莫測所由。故名所說為不思議。雖說而無心故不閡於有。雖無心而能說故不閡於無。空有所不能累故名之為解脫。

'Also Named Inconceivable Liberation' — This is receiving the title based on dharma. The text below says: 'The Buddha taught the abandonment of lust, anger, and delusion as liberation for people with the arrogance of premature attainment. If one is without premature arrogance, the very nature of lust and anger is itself liberation'—this discusses the essence. Or, regarding the compassionate vow, dwelling in defilement without being defiled, using non-ways to penetrate the Way—this names it based on function. Because previous teachings expediently guided the three vehicles by calling them all liberation, now that the expedient is turned back to the real, it is specially designated as 'inconceivable'. This is the same as the 'hundred phrases of liberation' in the Great Scripture and the liberations of the various kalyāṇamitras in the Avataṃsaka Sūtra. Kumārajīva said: 'It is also called samādhi, and also called spiritual foot. Either causing long and short to change measures, or causing the gigantic and minute to contain each other, transformation occurs at will. Being sovereign in dharmas and liberated from obstacles, it is called liberation. The capable can do so, yet beings do not know why; hence it is called inconceivable. It is also said: for a dharmakāya mahāsattva, as soon as a thought arises, response follows, without entering meditative concentration before being able to do so. The mind attains sovereignty and is not bound by inability; hence it is called liberation. If one were to explain the emptiness of dharmas directly, it would contradict conventional experience and offer no basis for faith. Therefore, manifesting things transforming according to the mind clarifies that things have no fixed nature. Since things have no fixed nature, their nature is empty. Because the bodhisattva attains this absence of fixedness, causing things to turn according to the mind, it is inconceivable. This is clear proof of emptiness, and being about to reveal the principle, it is taken as the title of the scripture.' Sengzhao said: 'Subtle, distant, dark, and deep, beyond the measure of the two vehicles: this is the inconceivable. Freely unhindered, beyond the confinement of defilements: this is liberation. From its beginning with the Pure Land to its end with the Dharma Offering, though what is clarified in between differs, the inconceivable liberation is one; hence it is titled collectively after this. Above, the scripture is named after a person; here, the scripture is named after a dharma. Naming it after a dharma serves to indicate the ultimate aim; naming it after a person serves to propagate the Way through the person.' Daosheng said: 'When it is called "Stainless", one might stop at the external traces and the mind would not be at peace; hence it is also called "Liberation". It is also given another name, "Inconceivable", which generally has two aspects: first, the principle of emptiness is beyond what deluded feelings can conceive; second, the marvelous and wondrous is beyond what shallow discernment can measure. If one embodies the principle of emptiness, one is liberated from the delusions of thought and deliberation. Once delusions are cast off, one's actions are difficult to fathom. Vimalakīrti's current movement and stillness turn away from the marvelous and wondrous, and he has surely cast off all delusions. Casting off delusions lies in embodying emptiness; speaking of emptiness is what he embodies. For this reason, the title "Stainless Name" is trustworthy and verified. If the name is verified, one's seeking becomes all the more earnest; for those who reach earnestness in seeking, what worry is there of not awakening?' Sengrui said: 'A bodhisattva has no deliberate mind, yet speaks in response to beings. Sentient beings merely behold the teaching without fathoming its origin; hence what is spoken is named "inconceivable". Though speaking, there is no deliberate mind, so there is no obstruction by existence; though having no deliberate mind, he is able to speak, so there is no obstruction by non-existence. Being unable to be encumbered by emptiness or existence is therefore called "liberation".'