淨名經關中釋抄 1.24

1.24

製十四科法華涅槃疏及注此經。顯暢新異。理切詞簡。講學之匠咸共憲章焉。胡音云者濫也。新云梵音印土正言同梵天音也。終南宣律師云。釋道安儀法盡正。而以梵為胡。猶崑山之一礫也　晦迹者。晦闇也　貴名求實等者。若因菩薩勝名以求實法者。則必因淨名之嘉名以重其所說。淨名既本表實證以重名。則令學者因名以重法。故得所求也　因斯近接者淨名同凡接物也　有過聖言矣。不以文殊等諸聖名經。獨以淨名名之故云過也。以淨名同凡接物故。獨標經名也。經義如玄也。又沮壞也。夫教以陳理理不可易故教自常矣　如不淨觀以治貪欲因緣觀以遣邪見等。理不可易也。若外道失理。施教即究竟自壞。如殺羊事火求生天等理必不然也　亦名三昧者。證解脫體也。亦名神足。明解脫用也。巨大也。細小也。若直明法空等下。明外現不思議事以證理也　肇曰微遠幽深者。明中道實相。內證煩惱即菩提名不思議也。外用無礙為解脫也　生曰或止形跡心不安然者。謂若單言無垢稱。或謂應形跡中不染塵累不委。心安何法。故復言一名不思議解脫。即是心所住法也　其求愈到者。到至到也。徹倒也。若令求者。徹到何患不悟矣。

He composed commentaries on the Lotus Sūtra and Nirvāṇa Sūtra in fourteen headings, and annotated this sūtra, making new and distinct insights manifest and lucid, with pertinent principles and concise phrasing; masters of lecture and study all took them as their model. The term "barbarian pronunciation" (huyin) is inaccurate. The new rendition says "Sanskrit pronunciation" (fanyin), for the correct speech of the land of India is identical with the sounds of the Brahmā heaven. Vinaya Master Xuan of Zhongnan says: "Master Shi Dao'an's etiquette and rituals were completely correct, yet he used 'barbarian' for 'Sanskrit'—just like a single pebble on Mount Kunlun." "Concealing traces" means obscured and hidden. As for "valuing the name to seek the reality" and so forth: if one seeks the true Dharma by relying on the superior name of a bodhisattva, one must certainly respect what he teaches by relying on the auspicious name of Vimalakīrti. Since Vimalakīrti fundamentally manifested true realization so as to honor the name, he causes learners to respect the Dharma by relying on the name, thereby obtaining what they seek. "Approaching and receiving through this" means Vimalakīrti identifies with ordinary people to receive beings. "Surpasses the words of sages": the sūtra is not named after Mañjuśrī and other sages, but solely after Vimalakīrti; hence it is said to surpass them. Because Vimalakīrti identifies with ordinary people to receive beings, the sūtra's title is uniquely designated by him. The meaning of the sūtra is as explained in the profound meaning. Furthermore, [tian] means broken and destroyed. A teaching serves to state principle; since principle cannot be altered, the teaching itself is enduring. For example, using the contemplation of impurity to cure greed, and using the contemplation of cause and conditions to dispel wrong views—such principles cannot be altered. If non-Buddhists depart from principle, their teachings will ultimately destroy themselves, just as killing sheep and serving fire in the quest to be born in heaven cannot possibly accord with principle. "Also called samādhi" demonstrates the essence of liberation. "Also called spiritual footing" explains the function of liberation. "Huge" means large; "subtle" means small. From "if one directly explains the emptiness of dharmas..." downward, it explains externally manifesting inconceivable affairs in order to verify principle. Zhao says: "Subtle, distant, and profound": this explains the middle way and true mark; internally verifying that afflictions are themselves bodhi is called inconceivable; external functioning without obstruction is liberation. Sheng says: "Or resting merely in external traces, the mind is not at ease": this means that if one merely speaks of "Stainless Acclaim," one might think that within responsive forms and traces he is undefiled by dusty burdens, without knowing in what Dharma his mind is at ease. Therefore it is also called "Inconceivable Liberation," which is precisely the Dharma in which the mind abides. "His quest becomes all the more thorough": dao means arriving at, thorough; che means penetrating. If one causes the seeker to penetrate thoroughly, what worry is there that he will not awaken?