淨名經關中釋抄 1.8

1.8

初辯人名即為二別。初翻名解釋。後明本迹高下。初翻譯者。或云毘摩羅結帝。此翻淨名無垢稱。或云毘摩羅詰。此翻為淨名。或云毘摩羅詰栗致。此翻為淨無垢稱。此梵語輕重不同。故義亦廣略隨別。次解釋者。初翻似覺為繁。難為申釋。次淨名者似對真應二身。淨即真身。真智無惑故云為淨。名者即應身。垂形濟物名稱普聞也。什云。五百童子之一人也。次翻淨無垢稱者。似對三身。淨即法身。自性清淨皎然無點。即是性淨法身也。無垢即報身。報智圓明無有垢染。即是圓淨報身也。稱者即是應身。大慈化世名稱普洽。即是應身也。故智度論云。水銀和真金。能度諸色像。功德和法身。處處應現往。餘義釋法名中廣辯。二明本迹高下者。淨名大士補處菩薩。若阿毘曇。即以生兜率為補處。若大品共行十地。即九地菩薩地為補處。若五十二位。即以等覺為補處。若寂滅真如。有何次即初心即補處。此既眾教異明。故須辯其本跡。今明此義略分二意。初正通明本跡。後別明名淨名本跡。初正明者。本即所依之理。跡者是能依之事。事理合明故稱本迹也。譬如人依住處則有行往之蹤迹也。將明此義略為五意。一約事理。二約理教。三約理行。四約體用。五約權實。初約事理者。理即不可思議真諦之理本。事即不思議俗諦之事跡。由真諦不思議之理本故有不思議俗諦之事迹。尋俗諦之事跡得真諦之理本。本迹雖殊不思議一也。二約理教者。此經云。三轉法輪於大千。其輪本來常清淨。此即以前不思議二諦為理本。能詮二諦為教迹。由理垂教。尋教得理。餘如前。三約理行者。法華經云。諸法從本來常自寂滅相。佛子行道已。來世得作佛。此經云。無離文字說解脫相。即前理教並以為本。不思議觀行為事跡。餘類前明。四約體用者。即以法身體為本。應身用為迹。故金光明經云。佛真法身由如虛空。應物現形如水中月。餘亦如前。五約權實者。實即齊位證得真應二身為實本。權化方便現真應二身或高或下隨逐物情為事跡。故經云。雖復成道轉於法輪。而不捨於菩薩之道也。餘亦如前。是即理事明本迹即是理。即理教明即名字。即理行明即觀行。即體用明即真應。即權實明即究竟。即諸菩薩等。或本高跡下。或本下迹高。或俱高俱下。難可格量。第二別明淨名本迹者。舊云。本是金粟如來。跡居妙喜為無動補處。或云。本是八地。跡現毘耶位居長者。若執意定判本跡者。為是何位金粟何位補處。若妙覺之金粟為妙喜之補處。此即本高跡下。若初住之金粟現十地之補處。即本下跡高。妙覺現妙覺。則本跡俱高。若初住現小乘補處。本跡俱下。豈別定判其優劣高下之位也。

First, discriminating the person’s name falls into two divisions: first, translating the name and explaining it; second, clarifying the original [state] and the trace, high and low. First, regarding the translation: some say *vimalakīrti*, translated here as 'Pure Name' or 'Spotless Fame'; some say *vimalakī*, translated here as 'Pure Name'; some say *vimalakīrtti*, translated here as 'Pure Spotless Fame'. Because the phonetics of this Sanskrit are lighter or heavier, the meaning accordingly also differs in brevity and breadth. Next, regarding the explanation: the first translation seems rather cumbersome and difficult to expound. Next, 'Pure Name' seems to correspond to the two bodies of the true and the responsive: 'pure' is the true body, for true wisdom has no delusions and is therefore called pure; 'name' is the responsive body, for projecting a form to save beings allows its name to be heard everywhere. Kumārajīva said: 'He was one of the five hundred youths.' Next, the translation 'Pure Spotless Fame' seems to correspond to the three bodies: 'pure' is the dharmakāya, intrinsically pure, radiant, and without blemish, which is the naturally pure dharmakāya; 'spotless' is the saṃbhogakāya, whose reward-wisdom is completely luminous and free from defilement, which is the completely pure saṃbhogakāya; 'fame' is the nirmāṇakāya, whose great compassion transforms the world and whose reputation spreads universally, which is the nirmāṇakāya. Thus the *Da zhidu lun* says: 'Just as mercury mixed with genuine gold can transform into all forms, so merit mixed with the dharmakāya manifests everywhere to go.' The remaining points of meaning are discriminated extensively in the explanation of the Dharma’s name. Second, clarifying the original [state] and trace, high and low: the great being Vimalakīrti is a bodhisattva in the stage of succession. According to the Abhidharma, taking birth in Tuṣita is [being in the position of] succession. According to the shared ten stages of the *Pañcaviṃśati*, the ninth stage—the bodhisattva stage—is succession. According to the fifty-two stages, equal enlightenment is succession. According to quiescent suchness, what sequence is there?—the initial mind is succession. Since these are explained differently across various teachings, we must discriminate his original [state] and trace. In elucidating this meaning now, we briefly divide it into two points: first, generally and directly clarifying the original [state] and trace; second, specifically clarifying the original [state] and trace of Vimalakīrti. First, directly clarifying it: the original [state] is the principle relied upon; the trace is the phenomenon that relies upon it. Phenomenon and principle being clarified together is why they are called original [state] and trace. For example, just as a person relying on a dwelling place leaves footprints when moving about. In intending to explain this meaning, there are briefly five aspects: first, in terms of phenomenon and principle; second, in terms of principle and teaching; third, in terms of principle and practice; fourth, in terms of essence and function; fifth, in terms of provisional and ultimate. First, in terms of phenomenon and principle: principle is the original [state] of the inconceivable principle of ultimate truth; phenomenon is the trace of the inconceivable phenomenon of conventional truth. Because of the original [state] of the inconceivable principle of ultimate truth, there is the trace of the inconceivable phenomenon of conventional truth. Tracing the trace of the conventional truth's phenomenon, one attains the original [state] of the ultimate truth's principle. Although original [state] and trace differ, their inconceivability is one. Second, in terms of principle and teaching: this sūtra says: 'He turned the wheel of the Dharma thrice in the great chiliocosm; that wheel is originally ever-pure.' This takes the aforementioned inconceivable two truths as the original [state] of principle, and what can express the two truths as the trace of teaching. Because of principle, teaching is bestowed; tracing the teaching, one attains the principle. The rest is as above. Third, in terms of principle and practice: the *Lotus Sūtra* says: 'All dharmas from the very beginning / Are always of the mark of quiescent cessation. / When the Buddha’s children have practiced the path, / In future ages they will become buddhas.' This sūtra says: 'Without departing from letters, he expounds the mark of liberation.' This takes both the aforementioned principle and teaching as the original [state], and inconceivable contemplative practice as the phenomenal trace. The rest is analogous to the above explanation. Fourth, in terms of essence and function: one takes the essence of the dharmakāya as the original [state], and the function of the responsive body as the trace. Thus the *Suvarṇaprabhāsa Sūtra* says: 'The Buddha's true dharmakāya is like empty space; manifesting forms in response to things is like the moon in water.' The rest is also as above. Fifth, in terms of provisional and ultimate: ultimate means that realizing both the true and responsive bodies in accord with the stage is the ultimate original [state]; provisional transformations through skillful means manifesting the true and responsive bodies, either high or low to accord with the dispositions of beings, are the phenomenal traces. Thus the sūtra says: 'Though having attained awakening and turned the wheel of the Dharma, he does not abandon the bodhisattva path.' The rest is also as above. Thus, clarifying the original [state] and trace in terms of principle and phenomenon is the principle; clarifying it in terms of principle and teaching is verbal designation; clarifying it in terms of principle and practice is contemplative practice; clarifying it in terms of essence and function is the true and responsive [bodies]; clarifying it in terms of provisional and ultimate is the ultimate. Thus, for various bodhisattvas and others, their original [state] may be high while their trace is low, or their original [state] low while their trace is high, or both high, or both low; they are difficult to measure. Second, specifically clarifying Vimalakīrti's original [state] and trace: formerly it was said that his original [state] was the Tathāgata Golden Grain, while his trace resided in Abhirati as the successor to Akṣobhya. Or it was said that his original [state] was the eighth stage, while his trace manifested in Vaiśālī in the position of an elder. If one obstinately and definitively determines his original [state] and trace, of what stage was Golden Grain, and of what stage was the successor? If Golden Grain was wondrous enlightenment and [manifested as] the successor in Abhirati, this is a high original [state] and a low trace. If Golden Grain of the initial abode manifested as the successor of the tenth stage, this is a low original [state] and a high trace. If wondrous enlightenment manifested as wondrous enlightenment, then original [state] and trace were both high. If the initial abode manifested as the Hīnayāna successor, then original [state] and trace were both low. How could one definitively judge the superior or inferior, high or low rank?