淨名經集解關中疏 1.6

1.6

'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.