淨名經關中釋抄 1.9

1.9

所說經者。此第二釋通名。先總辯所說。後釋經字。初所說者。肇曰。維摩詰秦言淨名。法身大士也。其權道無方隱顯殊迹。釋彼妙喜現此忍土。所以和光塵俗因通道教。常與寶積俱遊為法城之侶。其教緣既畢　將返妙喜。故欲顯其神德以弘如來不思議解脫之道。至令寶積獨詣釋迦因留現疾以生問疾之端建微言之始。妙唱自彼故稱其說。生曰。維摩詰梵音無垢稱也。其人晦迹五欲。超然無染。清名遐布。故致名斯號。貴名求實者必重其說。說本表實。重之則終得所求。因斯近接有過聖言矣。有說淨名。說於佛法不說自法。說自法即與佛抗行。今解。淨名自證之法即是一切佛法。故下文云。如自觀身實相觀佛亦然。問。淨名菩薩所說何得稱經。答。大論明佛弟子化人諸天仙人所說為佛所印皆稱經也。

Regarding 'Expounded Sūtra': this is the second [section], explaining the common name. First we discuss 'what was expounded' in general, and then explain the word 'sūtra'. First, regarding 'what was expounded': Sengzhao said: 'Vimalakīrti in Qin is translated as Pure Name. He is a great being of the dharmakāya. His provisional path is unfathomable, his traces of concealment and manifestation diverse. Leaving that Abhirati, he manifested in this Sahā world. Thus, softening his light to mingle with the dust of the mundane, he thereby penetrated the path's teaching. Constantly traveling together with Ratnakūṭa, he was a companion in the fortress of the Dharma. His teaching conditions being completed, he was about to return to Abhirati. Therefore, wishing to display his spiritual virtue to promulgate the Tathāgata's path of inconceivable liberation, he caused Ratnakūṭa to visit Śākyamuni alone, while he himself remained behind and manifested illness, in order to create the occasion for inquiring about his illness and initiate these subtle words. Since these wondrous utterances originated from him, it is called his exposition.' Daosheng said: 'Vimalakīrti is in Sanskrit Spotless Fame. This person concealed his traces amid the five desires, soaring above them without defilement, his pure fame spreading far; hence he was given this name. Those who esteem his name and seek the reality will surely value what he expounds. The exposition fundamentally expresses the reality; valuing it, one ultimately attains what is sought. Direct contact through this surpasses even the words of the sage.' Some say: 'Vimalakīrti expounded the Buddha Dharma, not his own dharma. To expound his own dharma would be to rival the Buddha.' Our present explanation is: the dharma realized by Vimalakīrti himself is precisely all Buddha Dharmas. Thus a later passage says: 'Just as I contemplate the true mark of my own body, so do I contemplate the Buddha.' Question: How can what is expounded by the Bodhisattva Vimalakīrti be called a sūtra? Answer: The *Da zhidu lun* clarifies that what is expounded by disciples of the Buddha, transformed beings, heavenly beings, and ṛṣis, when sealed [with approval] by the Buddha, is in all cases called a sūtra.