淨名經關中釋抄 1.20

1.20

何則已下對緣辯也。智無知體也。俱照用也。此明聖心。亦即諸部般若經佛智也。無像真身也。並應應身也。如下七言偈云。各見世尊在其前。及佛道品現種種身。皆是佛一身也。如法華經明。昔說佛壽長。是即法身非短長無像也。應身現短長並應也。如涅槃明。佛入滅度。又云。而常住不滅。即是法身非生滅無像也。應身現王宮生雙林滅亦並應也。又彌勒身長二百五十尺。釋迦身長丈六短。亦法身非大小而應物有大小。爾皆並應也　至韻者。謂至教起於無言之理也　玄藉者。十二分教深玄之典藉。應根施教故云彌布。彌即遍也。如法華明。昔說三乘。而至理非三。布教應三一也。是即至韻無言理一也。玄藉彌布教殊也　冥權等者。此明感應權實也。至應無心故無謀也。冥與物合名冥權也。而動即應物故無事不會也。如一月在天影現百盆隨器。大小無不會也。又如一谷在下隨聲。善惡無不應也。是即幽谷無善惡。喻聖心無謀也。異響隨聲喻事會也。又小乘菩提樹下得十智為智。大乘了心無生名智。小乘王宮生相好身為身。大乘了相無相為身。小乘以鹿苑說法為說。大乘以了言無言為說。小乘以思惟根感應為化事。大乘無緣而應為化事。復次初句明聖心不思議。第二句明法身不思議。第三句明教不思議。第四明應會不思議也　開物成務者。開導三乘為修行。作務皆獲道果無虛設故。惑者。謂惑著之徒。聞智即執心。見形即著身聞教即滯言。觀權即謂變。此皆在聖不然。惑謂然也　文殊異方者。有云。寶相佛國來下注云。遊方菩薩不知所之也　不思議本者。萬行六度慈悲宗極皆內證實相故名本也。借座請飯等皆外應眾生故名為迹也。又非迹不可以生物信。非本不可以令物證也。如見蓮華大方信池水深要覩神變大方信所證妙。復次證理無相故不思。無名故不可議。故經云。言語道斷謂名亡也。心行處滅謂相盡也。此釋本不思議。又欲言小室能含多座。言其大室相不異變化萬端非心所測。此名迹不思議也　乾像者乾天也。八未曾有室諸天宮殿常現室中故云室苞乾像也　幽關者。實相真筌也。非本無以垂迹者。非見聖人內證實相之本方能外現神變之迹。眾生因覩神變之迹生信方能修行自證實相之本也。是即本迹內外雖殊。而引物證真莫測之心一也。天台本迹五重如前可見　栖神者。言此經是神解所栖託處也　支竺者。支謙竺寂蘭竺法護等　理滯於文者。謂叡疏序云。既蒙鳩摩羅什法師正玄文摘幽旨。始悟前譯之傷本謬文之乖趣耳。至如不來相為辱來不見相為相見未緣法為始神緣合法為止心諸如此比無品不有無章不爾。又云。此土先出諸經。於識神性空明言處少存神之文其處甚多。中百二論文未及此又無通監。誰與正之先匠。所以輟章遐慨思決言於彌勒者良有在也　北天之運者。大品經云。我滅度後般若流南天竺。次至北天竺當沒於地。今此國即北天之東隅。羅什至此大傳般若。即佛記北天之運數法合流行此也。弘始八年姚秦時也。什弘始三年冬到秦。而先譯大品智度中觀門百。隨譯隨講。而生肇諸師皆悉啟悟。生公述頓悟義。肇公述般若無知等論。什見妙解至八年方重譯茲經及法華等。所以理圓意題逈超萬古也　歲次鶉火者。爾雅云。子年困頓。丑年赤奮若。寅年攝提格。卯年單閼辰年執徐。巳年大荒落。午年敦祥。未年協洽。申年涒灘。酉年作㮙。戌年閹茂。亥年大淵獻。正月析木。二月大火。三月壽星。四月鶉尾。五月鶉火。六月鶉首。七月實汎。八月大梁。九月降婁。十月陬觜。十一月玄㮙。十二月星紀。弘始八年太歲在午。應云歲次敦祥。而云鶉火者以月命年也　長安者。有本云。常安。以秦王父名姚萇諱故改名常也　既盡環中者。語出莊子。云。是非相待。猶如循環。至道亡是非。由如環中也。今借言以表中道也　陶冶者。今造化經文務存聖意。若爐冶之所造也　文約而詣者。其文簡約而理詣也　其旨趣婉順而彰明也　如彌勒章明菩提等。即文約而詣。其佛道品答眷屬等是旨婉而彰。諸如此例講者。敘之時預聽次者。什法師隨譯隨講務傳至妙。肇法師等隨聽隨述務流大觀。廣如傳述　述而作者。論語意云。唯聖作法。餘但依教修述而已　維摩詰廣如玄述。若言淨無垢稱。淨即法身性淨。無垢即報身無漏功德也。稱即應物稱根亦名稱也。若單云無垢稱亦云淨名。無垢即淨。稱即是名。此即二身釋也。謂淨真身稱即應身。下文云。觀身實相。觀佛亦然。此淨名真身也。從妙喜國來遊此界淨名應身也。乃至方便品得無生忍等真身也。雖為白衣等應身也　顯跡悟時者。謂顯淨名迹示本法身以悟時人也　若自說而觀等者。自從也。若真從說之功而觀。即淨名與文殊等諸聖功齊。不應獨標名也。尋經本原由於淨名故獨受名也。

From 'Why is this so?' onward, it is distinguished in relation to conditions. 'Wisdom is without knowing' is the essence. 'Illuminating all' is the function. This clarifies the sagely mind, and is also the Buddha's wisdom in the various Prajñāpāramitā sūtras. 'Formless' is the true body. 'Manifesting together' is the response body. As the seven-character verse below says: 'Each sees the World-Honoured One before oneself,' and in the Buddha Path Chapter where various bodies are manifested, all are the single body of the Buddha. Just as the Lotus Sūtra clarifies that previously the Buddha's lifespan was spoken of as long—this is the dharmakāya being neither short nor long, formless; and the response body manifesting short or long is 'manifesting together'. Just as the Mahāparinirvāṇa Sūtra clarifies that the Buddha enters extinction, and also says that he is permanently abiding and unextinguished—this is the dharmakāya being neither arising nor perishing, formless; and the response body manifesting birth in the royal palace and extinction in the twin śāla trees is also 'manifesting together'. Moreover, Maitreya's body is two hundred and fifty feet tall, and Śākyamuni's body is sixteen feet short; likewise the dharmakāya is neither large nor small, yet according to beings there is large and small—these are all 'manifesting together'. 'Supreme cadence' means that the supreme teaching arises from the principle beyond words. 'Profound records' refers to the profound and abstruse scriptures of the twelvefold division of teachings; teaching is dispensed in response to capacities, hence it is said to 'spread far and wide'. 'Spread' means pervading. Just as the Lotus Sūtra clarifies that previously three vehicles were spoken of, yet the supreme principle is not three; spreading the teaching responds to the three, which are one. Thus the supreme cadence is wordless, the principle is one; the profound records spread far and wide, the teachings differ. Regarding 'unfathomable expedient means and so forth', this clarifies the provisional and ultimate of stimulus and response. The supreme response has no deliberate mind, hence it is 'without calculation'. Blending invisibly with beings is called 'unfathomable expedient means'. Yet in moving, it immediately responds to beings, hence 'no affair fails to be met'. Just as a single moon in the sky casts its reflection into a hundred basins, meeting every vessel whether large or small; and just as a single valley below responds to every sound, whether good or evil, without failing to answer. Thus the secluded valley is devoid of good or evil, which illustrates that the sagely mind is without calculation; and the differing sounds responding to voices illustrate meeting affairs. Furthermore, in the small vehicle, attaining the ten knowledges under the bodhi tree is wisdom; in the Mahāyāna, realizing the unarisen mind is called wisdom. In the small vehicle, the body endowed with marks and signs born in the royal palace is the body; in the Mahāyāna, realizing that characteristics are without characteristics is the body. In the small vehicle, preaching the Dharma in the Deer Park is preaching; in the Mahāyāna, realizing that words are wordless is preaching. In the small vehicle, stimulus and response based on cognitive faculties and thinking are transformative affairs; in the Mahāyāna, responding without conditions is transformative affairs. Furthermore, the first clause clarifies that the sagely mind is inconceivable; the second clause clarifies that the dharmakāya is inconceivable; the third clarifies that the teaching is inconceivable; the fourth clarifies that the responsive convergence is inconceivable. 'Opening beings to accomplish affairs' means guiding the three vehicles in their practice; their undertakings all attain the fruit of the path and are not established in vain. 'The deluded' refers to the assembly of those attached in delusion: hearing of wisdom, they cling to the mind; seeing form, they attach to the body; hearing teaching, they get bogged down in words; observing the provisional, they regard it as change. None of this is so in the sage, yet the deluded think it is so. 'Mañjuśrī from another region': some say he came from the Buddha Land of Precious Signs; the commentary below says: 'A wandering bodhisattva whose destination is unknown.' 'Inconceivable root': the myriad practices, the six perfections, and the pinnacle of compassion all internally realize the true mark, hence called the 'root'. Borrowing seats, asking for food, and so forth are all external responses to sentient beings, hence called the 'traces'. Furthermore, without the traces, one cannot give rise to faith in beings; without the root, one cannot cause beings to realize. Just as only upon seeing a large lotus flower does one believe the pool's water is deep, only upon witnessing great spiritual transformations does one believe the wondrousness of what has been realized. Furthermore, realizing the principle is signless, hence beyond conception; it is nameless, hence beyond discussion. Therefore the sūtra says: 'The path of language is cut off,' which means names have vanished; 'the place where mental activity operates is extinguished,' which means characteristics are exhausted. This explains the inconceivability of the root. Moreover, if one speaks of the small room being able to contain many seats, yet when speaking of it as large, the appearance of the room does not differ, its transformations are myriad and cannot be fathomed by the mind. This is called the inconceivability of the traces. 'Heavenly forms': qian means heaven; in the room of eight unprecedented things, the palaces of the various devas constantly appear within the room, hence it is said that 'the room encloses heavenly forms'. 'Dark gateway' means the true snare of the true mark. 'Without the root, there is no way to manifest traces': it is only because one sees that the sage's inner realization of the true mark is the root that he can externally manifest the traces of spiritual transformations; sentient beings, through witnessing the traces of spiritual transformations, give rise to faith, and only then can they practice and personally realize the root of the true mark. Thus, although the root and traces differ internally and externally, their unfathomable mind to guide beings to realize the truth is one. The fivefold root and trace of Tiantai can be seen as before. 'Resting the spirit' means that this sūtra is the resting place of spiritual comprehension. 'Zhi and Zhu' refers to Zhi Qian, Zhu Jilan, Zhu Fahu, and others. 'The principle was obstructed by the phrasing': Sengrui's preface to the commentary says: 'Having received Dharma Master Kumārajīva's correction of the profound text and extraction of the abstruse purport, I only then realized that earlier translations had harmed the root and that erroneous phrasing had departed from the meaning. As for translating "no-coming characteristic" as "humiliation", "coming without seeing characteristics" as "seeing each other", and "not yet conditioning dharmas" as "beginning spirit conditioning harmony of dharmas to stop the mind"—things like these were absent in no chapter, and no passage was not thus.' It also says: 'In this land, among earlier sūtras translated, places explicitly stating the emptiness of the conscious spirit were few, while texts preserving the spirit were extremely numerous. The Mūlamadhyamakakārikā and the Śataśāstra had not yet arrived here, and there was no comprehensive oversight; who was there to correct them? That the former masters abandoned their work with deep lamentation and thought of resolving their questions before Maitreya was indeed for good reason.' 'The destiny of the northern heavens': the Large Prajñāpāramitā Sūtra says: 'After my extinction, Prajñā will flow to Southern India, and next to Northern India, where it will disappear into the earth.' Now this country is the eastern corner of Northern India; Kumārajīva arrived here and extensively transmitted Prajñā, which fulfills the Buddha's prediction that the destiny of the northern heavens would naturally cause the Dharma to circulate here. 'The eighth year of Hongshi' was during the Yao Qin dynasty. Kumārajīva arrived in Qin in the winter of the third year of Hongshi, and first translated the Large Prajñāpāramitā, the Da zhidu lun, the Mūlamadhyamakakārikā, and the Śataśāstra. As he translated, he lectured, and masters such as Sengzhao and Daosheng all attained awakening. Venerable Sheng set forth the doctrine of sudden enlightenment, and Venerable Zhao composed treatises such as Prajñā Is Without Knowing. Seeing their wondrous understanding, only in the eighth year did Kumārajīva retranslate this sūtra and the Lotus Sūtra and so forth; therefore, its principle is complete and its meaning transcendent, towering far beyond myriad ages. 'In the year of Chunhuo': the Erya states: 'The year of zi is kundun; the year of chou is chifenruo; the year of yin is shetige; the year of mao is dan'e; the year of chen is zhixu; the year of si is dahuangluo; the year of wu is dunxiang; the year of wei is xieqia; the year of shen is tuntan; the year of you is zuo'e; the year of xu is yanmao; the year of hai is dayuanxian. The first month is Ximu; the second month is Dahuō; the third month is Shouxing; the fourth month is Chunwei; the fifth month is Chunhuo; the sixth month is Chunshou; the seventh month is Shishen; the eighth month is Daliang; the ninth month is Jianglou; the tenth month is Zouzui; the eleventh month is Xuanxiao; the twelfth month is Xingji.' In the eighth year of Hongshi, the Grand Year was in wu, so it should have said 'in the year of Dunxiang'; but saying Chunhuo names the year by the month. 'Chang'an': some editions read 'Chang'an' [with chang 常]. Because the Qin king's father was named Yao Chang, to avoid the taboo it was changed to 'Chang' [常]. 'Having exhausted the center of the ring': this phrase comes from the Zhuangzi, which says: 'Right and wrong are relative to one another, just like a circular ring. The supreme Way eliminates right and wrong, just like the center of the ring.' Here the words are borrowed to express the middle way. 'Smelting and casting': now in refining and composing the sūtra text, one strives to preserve the sagely intent, as if fashioned in a furnace. 'The phrasing is concise yet reaches the mark': its words are brief and concise, yet its principle reaches the mark. 'Its purport is graceful yet manifest': its meaning is gentle and agreeable, yet distinctly illuminated. For instance, Maitreya's section clarifying bodhi and so forth is concise in phrasing yet reaches the mark; the Buddha Path Chapter answering questions about family and so forth is graceful in purport yet manifest. In all such cases, the lecturer sets them forth. As for 'those who attended the lectures at the time': Dharma Master Shi lectured as he translated, striving to transmit the supreme wonder; Dharma Master Zhao and others recorded as they listened, striving to propagate the great perspective, as extensively recounted in the biographies. 'Transmitting rather than creating': the meaning from the Analects is: only the sage creates the Dharma; the rest merely practice and transmit in accordance with the teaching. 'Vimalakīrti' is extensively explained as in the profound exposition. If one says 'Pure and Undefiled Renown', 'pure' is the intrinsic purity of the dharmakāya; 'undefiled' is the outflow-free merit of the sambhogakāya; 'renown' matches the capacities in responding to beings, and is also reputation. If one simply says 'Undefiled Renown', it is also called 'Pure Renown'; undefiled is pure, renown is name. This is an explanation based on the two bodies: pure is the true body, renown is the response body. As the text below says: 'Contemplating the body's true mark is contemplating the Buddha likewise'—this is Vimalakīrti's true body. Coming from the realm of Abhirati to wander in this world is Vimalakīrti's response body. Furthermore, attaining the forbearance of non-arising dharmas in the Upāya Chapter is the true body; although appearing as a white-robed layman, this is the response body. 'Manifesting traces to awaken the contemporary': this means manifesting Vimalakīrti's traces to show the fundamental dharmakāya in order to awaken the people of the time. 'If viewed from the preaching itself and so forth': 'from' means following. If viewed truly from the merit of preaching, then the merit of Vimalakīrti and Mañjuśrī and the other sages is equal; his name alone should not be singled out. But tracing back to the origin of the sūtra, it stems from Vimalakīrti; hence he alone receives the title.