English (machine translation)
Translation of 淨名經關中釋抄
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- pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.2778 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…
Contents
Text
1.1
Compiled by the monk Daoye.
1.2
Tiantai says: The principles of this sūtra are profound and far-reaching, and the import of its words is abstruse and mysterious. If one merely explains it by parsing the text sentence by sentence, one will likely do no more than indicate matters and count items. The ultimate purport of this single teaching remains inherently difficult to fathom. It is still necessary to briefly ponder its subtleties and bring to light its inconceivable purport. Now I shall venture to set forth the fivefold profound meaning before the main text: first, explaining the title; second, discerning the substance; third, clarifying the main purport; fourth, discerning the functional efficacy; fifth, categorizing the doctrinal characteristics.
1.3
Here, 'inconceivable person and dharma' is the title; the 'inconceivable true-nature liberation' is the substance; the 'inconceivable cause and fruition of the Buddha land' is the main purport; the 'inconceivable provisional and ultimate, subjugation and embracing' is the functional efficacy; and the 'inconceivable inclusion of the partial to reveal the perfect' is the doctrinal characteristic. Therefore, as we now clarify this sūtra, from 'Thus have I heard' at the beginning to 'rejoiced and practiced [it]' at the end, all of it clarifies the inconceivable. The reason why the sequence of the five meanings is like this is: although principle transcends words and speech, without words there would be no means to establish teachings; thus, regarding the Way that has no name, nominal signs are provisionally used to explain it, and names are used to summon dharmas, while dharmas correspond to names. For this reason, the ultimate destination of the sūtra is contained within the title; therefore, the title is indicated first. Now, by investigating the name one attains the principle; the principle is the true-nature liberation, and the true-nature liberation is the substance of the sūtra; therefore, the substance of the sūtra is brought out next. The substance does not come about in isolation: seeking it requires a method; one must undergo practices and cultivate causes, and only then bring about the fruition. Therefore, cause and fruition are taken as the guiding thread and main purport for entering the principle. When one practices the causes and attains the fruition, one is able to skillfully employ the provisional and the ultimate, subjugating and embracing to benefit sentient beings; therefore, the functional efficacy is clarified next. When the Sage establishes teachings, he adapts to the faculties and conditions of [beings]. Because faculties and conditions are not uniform, the teachings have differences and similarities; therefore, the doctrinal characteristics are clarified next.
1.4
Within the first section, explaining the title, there are again three points: first, discerning the reasons for the arising of the teaching; second, clarifying the era and imperial dynasty of its translation; third, properly explaining the title of the sūtra. First, regarding the reasons for the arising of the teaching, there are general and specific aspects. Clarifying it generally for all sūtras, there are three points. First, to fulfill their fundamental vows: when all buddhas practice the bodhisattva path, they all make the four great vows. Now, the teaching is spoken in order to fulfill the first vow: 'Sentient beings are boundless; I vow to deliver them.' Therefore Master Zhao says: 'He bound the armor [of resolution] at his initial aspiration, and culminated in great compassion to respond to distress.' As the text below says: 'That the bodhisattva takes a pure land is entirely for the sake of bringing benefit to sentient beings.' Furthermore, the Lotus Sūtra says: 'I originally made a vow, desiring to make all beings identical to me without distinction.' Second, to respond to the requests of patrons: as the Lotus Sūtra explains, when the Tathāgata attained the Way, after three periods of seven days had passed, Brahmā, Śakra, and the Four Heavenly Kings requested the Buddha to turn the wheel of the Dharma. Question: Brahmā and the others requested the Buddha to turn the wheel of the Dharma in three turnings and twelve aspects; how could they have requested the turning of the Mahāyāna? Answer: The Da zhidu lun explains that the preaching of prajñā was in response to the request of the kings; therefore we know they also requested the Mahāyāna. Furthermore, later in this sūtra the Heavenly Emperor and the Four Kings all make vows to propagate the sūtra; is this not out of rejoicing that the Buddha responded to their request? Third, to respond to faculties and conditions: the Buddha simply acts with great loving-kindness and compassion; as soon as faculties are mature, he transforms them—why must there necessarily be a request? Therefore the text says: 'He acts as a friend to beings without their asking, bringing them peace.' If a bodhisattva is like this, how much more so the Tathāgata! Question: There are many kinds of faculties and conditions; how are they matched and harmonized? Answer: The Tathāgata responds to all faculties and conditions by means of the four siddhāntas; therefore he can match them without missing the capacity [of any being]. Now, the Mahāparinirvāṇa Sūtra explains that arising-arising and so on cannot be spoken, yet on account of causes and conditions, it can also be spoken. 'Causes and conditions' refers to the skillful means of the siddhāntas. They are the conditions that give rise to the multitude of teachings, and the causes that initiate the multitude of practices. In order to clarify this meaning, it is divided into three sections: first, translating the term and explaining it; second, discerning its essence and characteristics; third, clarifying how it gives rise to teaching and practice. First, regarding the translation and explanation: concerning 'siddhānta', some say it has a translation, while others say it is untranslated. Its meaning is as clarified in the explanation of the character 'sūtra'. Among those who say it has a translation, some say it means 'purport achieved', some say 'ink', some say 'seal', some say 'real', and some say 'accomplishment and culmination', and so on. Such opposing translations are not single; it is difficult to settle definitively. These [terms] refer to preaching the Dharma according to faculties, the purport and seal that transcend letters, and so on. Master Nanyue says: this is analogous to the Sanskrit-Chinese compound titles in the Mahāparinirvāṇa Sūtra. 'Xi' (悉) accords with phonetic sound, while 'tan' (檀) is the Indic term. 'Xi' means universal, and 'tan' (dāna) is translated as giving. It is so called because the Buddha takes this Dharma and gives it universally to sentient beings. Second, regarding discerning the characteristics: first, worldly; second, individual; third, therapeutic; fourth, ultimate-meaning. The Great Sage spoke these four correct siddhāntas to refute the four false siddhāntas of the non-Buddhists, thereby giving rise to all the teachings of the Mahāyāna and Hīnayāna. First, the worldly siddhānta: this refers to sentient beings' five aggregates, twelve sense bases, and eighteen elements, in which all dharmas are distinguished and differentiated in name and mark, and are not the same; hence it is called 'worldly'. Non-Buddhists are confused about this world: some imagine that the world exists without causes and conditions, while some imagine that the world exists through false causes and conditions. The Great Sage, adapting to what sentient beings desire and delight to hear, preaches the worldly Dharma of correct causes and conditions for them, causing sentient beings to attain worldly right view. This is the giving of worldly Dharma. Second, the individual siddhānta: the Great Sage observes the minds of people and preaches the Dharma for them. Because people's minds are individually different, regarding a single matter he may permit or not permit it. As a sūtra says: 'Because of variegated karmic grasping, they are variegately born into the world, experiencing variegated contact and variegated feeling.' There is another sūtra, the Po qunxie jing, which says: 'No person attains contact; no person attains feeling.' This intention is precisely to break attachments, generate faith, increase good roots, and bestow all wholesome dharmas; therefore it is called the individual siddhānta. Third, the therapeutic siddhānta: the Da zhidu lun says: 'Because there is a Dharma antidote, there is the precious nature; therefore it is not non-existent.' This means: for those with much lust, he teaches the contemplation of impurity; for those with much anger, he teaches the contemplation of loving-kindness; for those with much delusion, he teaches the contemplation of causes and conditions. The Buddha preaches the medicinal Dharma of antidotes and bestows it universally upon sentient beings to cut off their evil; therefore it is called the therapeutic siddhānta. Fourth, the ultimate-meaning siddhānta: the Da zhidu lun says that there are two kinds in clarifying the ultimate meaning: first, in terms of what cannot be spoken; second, in terms of what can be spoken. First, what cannot be spoken refers to the real Dharma of all buddhas, pratyekabuddhas, and arhats. Thus the Da zhidu lun says: 'Discourse comes to an end, and the operation of the mind also ceases.' Furthermore, as the Mahāparinirvāṇa Sūtra says: 'The realm where activities operate is called the world; where activities do not operate is called the ultimate meaning.' In terms of what can be spoken, as the Da zhidu lun says: 'All dharmas are real; all are unreal; all are both real and unreal; all are neither real nor unreal—all are called the true mark of all dharmas.' In various sūtras in such places, the Buddha preaches the characteristics of the ultimate-meaning siddhānta. This concludes what our tradition clarifies: entering the ultimate meaning through the four gates. The Mūlamadhyamakakārikā says: 'If a person inclined toward the Way hears the four propositions spoken and is able to awaken and enter, this is the true mark of all dharmas. If a person hears the four propositions spoken and gives rise to grasping and attachment in their mind, all of it is conceptual proliferation.' This corresponds to: first, according to desires; second, according to suitability; third, according to therapy; fourth, according to the ultimate meaning. Therefore, when Ratnakūṭa praises the Buddha's eloquence of delightful speech, he says: 'The Buddha expounds the Dharma with a single voice: / Some feel fear, / Some rejoice, / Some give rise to revulsion, / Or cut off doubt. / These are the spiritual powers and unshared dharmas.' 'Fear' means that through the worldly siddhānta, because he preaches on the burning house of the triple world, they are terrified. 'Rejoice' means that through the individual siddhānta, their fundamental good roots are aroused and they attain the joy of the Dharma. 'Give rise to revulsion' refers to being weary and repulsed by the afflictions, which initiates the therapeutic [antidote]. 'Cutting off doubt' is the ultimate-meaning siddhānta: initially entering the path of seeing, they see the principle of the truths clearly and distinctly, and therefore cut off doubt. Third, clarifying how it gives rise to all teachings and practices: the Da zhidu lun explains that the four siddhāntas give rise to the twelve divisions of scriptures and eighty-four thousand Dharma treasuries, which is the worldly siddhānta. They give rise to the eighty-four thousand gates of defilements; the individual siddhānta gives rise to the eighty-four thousand samādhi gates and dhāraṇī gates; the therapeutic siddhānta gives rise to the eighty-four thousand therapeutic gates to cure the eighty-four thousand afflictions; the ultimate-meaning siddhānta gives rise to the eighty-four thousand Dharma gates, also called the eighty-four thousand pāramitā gates. Even up to the scriptures of the Mahāyāna and Hīnayāna, the gradual and sudden teachings, the general and specific treatises, and noble speech and noble silence—all are established based on the skillful means of the siddhāntas.
1.5
Second, specifically explaining the origins of this sūtra. There are many aspects to this intention; four kinds are briefly stated to clarify its general purport, while the remaining details will be differentiated according to the respective chapters. First, it is to clarify that the two kinds of liberation are not the same; second, it is to disclose the central tenet of the pure land; third, it is to reveal the supreme virtue of Vimalakīrti; fourth, it is to accomplish the supreme offering.
First, regarding the revelation that the two kinds of liberation—the conceivable and the inconceivable—are different: All the śrāvakas and others received the previously taught provisional teachings and fancied themselves to be sitting on the bed of liberation together with the Buddha, lacking any mind to advance toward the Great [Vehicle]. Therefore, the present sūtra distinguishes them to let them know that there is a difference, causing them to loathe the small and seek the great, thus fulfilling the phase of raw curd. In the text there are many points; three kinds are briefly presented. 1. Distinguishing them in terms of the liberation of true nature: As Śāriputra said, "This seat is so high and wide that I cannot ascend it." This indicates that because the principle of inconceivable liberation is deep and great, it is not what the Small Vehicle can enter. It also says, "The Buddha teaches liberation as the elimination of lust, anger, and delusion for people of excessive pride; if one is free from excessive pride, the very nature of lust, anger, and delusion is liberation." This is the distinction between conceivability and inconceivability, between abandoning and not abandoning. 2. Distinguishing them in terms of real wisdom: The text says, "Without extinguishing delusion and attachment, awakening and liberation arise." This differs from the two vehicles extinguishing afflictions and taking realization. It also says, "Because there is no attainment and no realization, one thus explains that such realms of worldly toil are the seeds of the Tathāgata," and so forth. 3. Distinguishing them in terms of liberation of skillful means: The sūtra says, "Because the residual habit-energies are not yet exhausted, the flowers cling to your body; for those whose residual habit-energies are exhausted, the flowers do not cling." Although the two vehicles have attained liberation, they have not yet exhausted the source of delusions. Furthermore, a small room can accommodate great thrones, Mount Sumeru is placed into a mustard seed while their original forms remain unchanged, and even manifesting as a demon king, carrying the great assembly in the palm of one's hand, and so forth—all these are the bodhisattva's skillful manifestations to benefit beings.
Second, regarding disclosing the central tenet of the pure land: Previously, in sūtras such as the Puji jing, the Great Sage broadly explained the primary retribution of the dharmakāya, but had not yet clarified the dependent retribution of the pure land. Therefore, here [the parasols] were joined together and lands were revealed, Ratnakūṭa posed questions, and the Tathāgata responded; and furthermore, pressing with his toe, he revealed the purity [of the land], the empty room received the inquiry [about his illness], the realm of Sarvagandhasugandhā was manifested from afar in the upper realm, and the land of Abhirati came to roam in this world. Through such various causes and conditions, he caused all the bodhisattvas above to know that the virtues of all Buddhas are equal and that they manifest different Buddha lands for the sake of sentient beings, and below to be able to accomplish sentient beings and, like all Tathāgatas, purify Buddha lands. This is elaborated below in the text and cannot be related in advance.
Third, regarding revealing the supreme virtue of Vimalakīrti: Once his supreme virtue is displayed, all the preaching he has carried out previously can be revered and followed, and the minds of living beings will believe and submit. Hence the text below says: "You should put aside what bodhisattvas practice; this is the supernatural power manifested by Vimalakīrti. It is something that you śrāvakas, exerting all your powers of transformation for hundreds of thousands of koṭis of kalpas, could not perform." Furthermore, Dharma Master Shi says: "Vimalakīrti is in Qin language Jingming ('Pure Name'). He was one of the five hundred youths. Coming from the land of Abhirati to roam in this realm, once what he was to respond to was complete, he was about to return to his original land, wishing to reveal his pure virtue to enrich the multitude of beings. When revealing traces to awaken beings to the times, there must necessarily be a reason; hence he made his fellows visit the Buddha while he alone did not go, making it known that he was ill. Because he was ill, there was an assembly to inquire about his illness. The assembly to inquire about his illness was due to the gathering regarding the pure land; the gathering regarding the pure land was due to Vimalakīrti's skillful means. Therefore, the beginning and end of this sūtra truly have their basis." Furthermore, Master Zhao also says: "Once the conditions for teaching were fulfilled, he was about to return to Abhirati; hence he wished to reveal his divine virtue in order to propagate the inconceivable Way of the Tathāgata."
Fourth, this sūtra was preached to accomplish the supreme offering. Hence the text below says: "If there are those who read, recite, and explain its meaning, practicing as taught, they will be protected and remembered by all Buddhas. If there are those who make offerings to such people, know that they are making offerings to the Buddha." It also says: "Heavenly Lord, if a good man or good woman accepts, upholds, reads, recites, and makes offerings to this sūtra, they make offerings to the Buddhas of the past, future, and present." How much more so, as a stūpa in the Brahmā heaven does not yet bring sufficient merit, and providing comfort for five kalpas is not a supreme offering: to attain the compliant forbearance, obtain dhāraṇī, protect the Dharma, and rescue beings—this is solely the Dharma offering.
1.6
Second, regarding the translation dynasties: The Datang neidian lu states: "The origin of the dissemination of the teaching truly traces back to the remnants of the Ji-Zhou and Qin Zheng; occasionally Liu Xiang, collating books in the imperial library, saw Buddhist scriptures here and there." Judging by this collation, it was not limited to the reign of Emperor Ming of the Han. Now, recounting the beginning of its resurgence, it started in the Later Han under Emperor Xiaoming. In the seventh year of Yongping, he dreamt at night of a golden man. When the court gathered for discussion, Fu Yi replied, "Your subject has heard that in ancient times in the west there was a deity whose name was Buddha; what Your Majesty saw must surely be him." The emperor then dispatched seventeen men, including Gentleman of the Palace Qin Jing and Erudite Wang Zun, to go to India. In the country of the Yuezhi, they invited the śramaṇas Kāśyapa Mātaṅga and Dharmaratna, copied scriptures and obtained images, and loaded them on white horses. In the tenth year of Yongping, they arrived back in Luoyang, established the White Horse Monastery, and translated the Sūtra of Forty-two Chapters. This was the ancestor of scriptures in the land of Han. From then on, the Śākya teaching arose successively like clouds, and śramaṇas and faithful laymen followed upon one another's heels in transmitting and translating. Reaching down to the present dynasty, time has traversed nine dynasties. For this sūtra, there have been six translations in all.
First, during the reign of Emperor Ling of the Liu clan of the Later Han, the pure-faith layman Yan Fotiao of Linhuai translated two fascicles at the White Horse Monastery in Luoyang, titled Gu Weimojie jing (Ancient Vimalakīrti Sūtra).
Second, under the Sun clan's Great Emperor of the Wu dynasty, the upāsaka Zhi Qian of the Yuezhi country translated three fascicles in Wukang, titled Weimojiesuoshuo bucisi famen jing (Sūtra on the Inconceivable Dharma-Door Spoken by Vimalakīrti).
Third, under Emperor Wu of the Sima clan of the Western Jin, the śramaṇa Dharmarakṣa, a man of the Western Regions who understood the languages of thirty-six states, translated one fascicle in Luoyang, titled Weimojiesuoshuo famen jing (Sūtra on the Dharma-Door Spoken by Vimalakīrti).
Fourth, under Emperor Hui of the Eastern Jin, the śramaṇa Zhu Jilan of the Western Regions translated three fascicles in Luoyang in the sixth year of Yuankang, titled Pimaluojie jing (Vimalakīrti Sūtra).
Fifth, in the eighth year of Hongshi under Yao Xing of the Later Qin, the Tripiṭaka śramaṇa Kumārajīva translated three fascicles at the Great Monastery in Chang'an, titled Weimojiesuoshuo jing (Sūtra Spoken by Vimalakīrti), which is the version being commented upon now.
Sixth, in the twenty-first year of Zhenguan of the Tang, the Tripiṭaka śramaṇa Xuanzang translated six fascicles at the Great Cien Monastery in Chang'an, titled Wugoucheng jing (Vimalakīrti Sūtra).
1.7
Third, properly explaining the title of the sūtra. It is briefly divided into two: first, specific; second, general. The specific refers to "Vimalakīrti" or "Lotus"; the general refers to the single word "sūtra". As to why names have the general and the specific, there are briefly three meanings: 1. In terms of teaching: as with the Huayan, Dapin, and so on, because the teachings are different, different titles are established; this is the specific. They are all spoken by the Buddha and equally named "sūtra"; this is the general. 2. In terms of practice: as in the true Dharma-jewel of nirvāṇa, sentient beings enter through various gates, and because the entry gates are different, the practices are distinct, and thus specific names are required; but all tending toward nirvāṇa is a single principle, and thus the name is general. 3. In terms of principle: the principle is a single phenomenon, yet names and meanings are manifold. Hence it is said: "Just as Heavenly Lord Śakra has various names, liberation is also like this, having many names." Because the names are different, they are called specific; because they are the same single principle, they are called general. From the teaching one gives rise to practice; from practice one enters the principle: all possess the general and the specific. First the specific name is explained, and afterwards the person and the Dharma are differentiated. Why are both designated together? Because without the person there is no way to propagate the Dharma, and without the Dharma there is no way to reveal the person; this is indeed to honour the person and esteem the Dharma.
1.8
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?
1.9
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.
1.10
Second, explaining the word "sūtra" (經): According to the language of India, the heading of the Buddha's teachings is universally designated as sūtra (修多羅), or termed xiuduolu (修妬路), just as there are differences between Chu and Xia dialects in this land. Ancient and modern masters have differed in their explanations: some say it has a translation, while others say it is untranslatable. In elucidating this meaning now, there are briefly five points: first, it has no translation; second, it has a translation; third, reconciling existence and non-existence [of a translation]; fourth, directly explaining the word "sūtra"; fifth, elucidating the sūtra across phenomena (dharmas).
First, saying it has no translation: Foreign languages have polysemous words. Here we see that the term sūtra contains five meanings; how could it be translated solely with the word "sūtra" (經)? Thus Dharma Master Kaishan said: "'Jing' (經) is not a correct translation; the word 'jing' is merely substituted by analogy. The sacred teachings of the Duke of Zhou and Confucius in this land are called 'jing' (classics); the sacred teachings of foreign lands should by analogy be replaced by this word 'jing'."
Regarding the five meanings: 1. Basis of dharma (法本): This has three aspects: first, the basis of teaching, which is the worldly siddhānta; second, the basis of practice, which is the therapeutic and individual siddhāntas; third, the basis of principle, which is the ultimate-meaning siddhānta. It is also called "revealing" (顯示), because it reveals the true principle, as the Maitreya Chapter reveals true bodhi, and so forth. 2. Minute emergence (微發): The Dharma King initiates teachings with profound subtlety; proceeding from the minute to the manifest, there is nothing he does not expound. Thus the text and meaning gradually become clear, unfolding the minds of beings; this is because they are good in the beginning, middle, and end, fully complete. It is also called "giving birth" (出生), meaning that through hearing the Dharma one attains the Path and gives birth to the dharmakāya; the sūtra states: "The bodhi of all buddhas is entirely born from this." 3. Gushing spring (涌泉): This derives its name from a metaphor; it is like a gushing spring flowing continuously without exhaust. As in the Maitreya Chapter, "attaining non-attainment is the meaning of bodhi"; in the Limitless Contemplation of Sentient Beings Chapter, awakening that birth is non-birth means the designation of compassion is inexhaustible; hence it is so called. 4. Carpenter's chalk-line (繩墨): This is also revealed through metaphor. Just as the worldly chalk-line can true the crooked and align the upright, possessing standard and measure: like non-arising and non-ceasing, the myriad practices cannot contravene it; like impermanence and non-self, the four fruits cannot diverge from it; furthermore, like the six perfections and four immeasurables, their names cannot be changed; the counts of aggregates, realms, and bases cannot be added to; hence it is so called. 5. Garland-weaving (結鬘): This is revealed through metaphor. Just as string threads flowers together so they do not scatter and fall, when the Great Sage preaches the Dharma, it strings together principle and practice without loss or omission. Furthermore, just as a hundred flowers of diverse colors reflect and illuminate one another, the myriad practices of adornment mutually reflect and ornament, like the dhāraṇī park, the eight liberations bathpond, and the great vehicle jeweled carriage harnessed to a white ox, and so forth. Since this land lacks a word containing these five, the word "jing" is used as a substitute.
Second, saying it has a translation: Some masters say that formerly, when the Buddha Dharma first crossed over, Sanskrit and Han languages were not yet mutually understood; hence the scholars of Hexi claimed it was untranslatable. Now that sūtras and treatises have crossed over, Sanskrit and Han are mutually understood; sūtra definitely has a translation. But because the masters received different traditions, their textual translations were not uniform. Briefly, five masters' translations and explanations are presented: 1. Translated as "basis of dharma" (法本), fully detailed as before. 2. Translated as "tallying" (契): that is, the first siddhānta tallies with disposition; the second and third siddhāntas tally with practice; the fourth siddhānta tallies with principle. This means understanding according to the character of dharmas and preaching according to the character of dharmas. 3. Translated as "thread" (綖): this reveals the meaning through metaphor, being identical with the garland-weaving meaning above; furthermore, it knots and completes the practitioner's fruit of the three bodhis. 4. Translated as "teaching of good words" (善語教): meaning the Great Sage possesses clear discernment and a compassionate mind compliant with principle, and furthermore employs the skill-in-means of the siddhāntas to transform in accord with beings' dispositions. 5. Translated as "sūtra/classic" (經): by analogy with what is spoken by the supreme sages of this land.
Third, reconciling existence and non-existence, and taking only the word "jing" as correct: Those who say there is no translation claim that this land lacks polysemous words; this is not so. Glossing a character like this may have one, two, or even many glosses, just as "jing" is glossed as "norm" (法), glossed as "constant" (常), as well as "warp and weft" (經緯), and so forth—how is this not polysemous? Moreover, those who say there is a translation claim that since languages are now understood, there must definitely be a translation; this is also not so. If there were definitely a translation, why would the five translations be inconsistent? If one reduces them to keep just one, the meaning is again incomplete. If within nominal unreality one speaks through provisional names and characters, the arising of teachings through the skill-in-means of the siddhāntas is uniform; when suited to their roots and faculties, there is no obstruction whether there is a translation or not. Thus the sūtra states: "Rely on the meaning, not on the words." Furthermore, both masters and five meanings all use the word "jing" in their titles, not using "tallying", "thread", and so forth as their heading. Establishing the word "jing" now is also comprehensive and without fault.
Fourth, directly explaining the word "sūtra": Briefly, four meanings are unfolded: 1. Passing through (經由): with two points. First: the sacred words, fully prepared below, have passed through the Tathāgata's mind and mouth. Second: among the sages of the three eras, none have not achieved the great fruit by passing through the teachings of the siddhāntas. 2. Warp and weft (經緯): Dharma Master Sengzhao said: "The warp and weft of the world are woven into plain silk; this warp and weft reveals the true luster of the practitioner." 3. Constant (常): with two points. First, the perverse cannot destroy it; second, the correct cannot alter it. Thus Master Zhao said: "Although ancient and modern differ, the Path of awakening does not change; the hosts of the perverse cannot subvert it, and the multitude of sages cannot alter it"; hence it is so stated. 4. Norm / model (法): Master Dao'an said: "It means its essence can serve as a standard, just as the six classics of this land manifest the right and wrong of morality and human relationships."
Fifth, elucidating the sūtra across phenomena (dharmas): Some speak of three kinds of sūtras: 1. sound; 2. form; 3. mental objects (dharmas). First, the sound-sūtra: because vocal teaching expresses principle; hence the Pañcaviṃśatisāhasrikā-prajñāpāramitā Sūtra says: "If one hears prajñā from a spiritual friend..." Second, the form-sūtra: because by examining the text one awakens to principle; hence the Pañcaviṃśati says: "If one hears prajñā from sūtra scrolls..." Third, the dharma-sūtra: this is the sense sphere of dharmas (dharmāyatana); meaning that when the mind merges with dharmas, one attains realization through contemplation; hence the sūtra says: "Those who cultivate my Dharma will know it for themselves upon realization." Question: Why are the remaining three sense spheres not dharmas? Answer: Because the three faculties in this land are dull. Furthermore, just as the Lotus Sūtra clarifies that the six faculties are equally pure, and the subsequent text of this sūtra extensively clarifies that through eating fragrant rice one attains the Path, the six sense spheres all perform buddha-work; it is not like the Small Vehicle, which only says that in the Sahā world sounds perform buddha-work. Furthermore, the Pañcaviṃśati clarifies: "Because all dharmas are equal, the perfection of wisdom is also equal"; the Diamond Sūtra states: "All dharmas are Buddha Dharma."
"The Inconceivable Liberation": this is the second major section, taking its name from the Dharma. Since this sūtra has circulated widely, explanations have also been numerous; nine masters are briefly presented to compare and determine them.
First, Shi said: "It is also called samādhi, and also called psychic power. It can cause measurements to change standard, or make the immense and minute accommodate one another, transforming at will, free in dharmas, liberated from hindrances; hence it is called liberation."
Second, Sengsheng said: "The inconceivable has two kinds: first, emptiness of principle, which cannot be conceived by the deluded mind; second, spiritual wonder, which cannot be measured by shallow understanding. If one embodies the principle of emptiness, one is liberated from the delusions of conception; when delusion is liberated, one's deeds are difficult to fathom."
Third, Zhao said: "Subtle, distant, profound, and deep, unmeasurable by the two vehicles: this is the inconceivable. Unrestrained, unobstructed, completely unable to be bound by defilements: this is liberation."
Fourth, Sengrui said: "The bodhisattva has no mind in responding to beings and expounding teachings; sentient beings merely witness his teaching, unable to measure its source; therefore, what he expounds is called inconceivable. Although he speaks, he is without mind, hence he is unobstructed by existence; being without mind, he speaks, hence he is unobstructed by emptiness. Emptiness and existence cannot burden him; therefore it is named liberation."
Fifth, the old explanation of Guannei: At the sixth stage one severs the primary latent defilements; at the seventh stage one encroaches upon and eliminates habitual karmic traces; path and contemplation flowing concurrently is called inconceivable. When both primary defilements and habitual traces are exhausted, it is called liberation.
Sixth, the masters of the Bodhisattvabhūmi: The Non-True lineage cultivates through conditions the seven consciousnesses, using wisdom to illumine the true principle of buddha-nature, severing the view and thought defilements within the realm and ignorance outside the realm; this is conceivable liberation. The True lineage cultivates genuinely with the eighth consciousness, revealing its essence so that both hindrances merge into non-burden; this is called inconceivable liberation.
Seventh, Tripiṭaka Master Paramārtha said: "There are two kinds of liberation: 1. non-separation, which is the inherently existent principle of suchness of all dharmas, not yet separated from delusion; 2. separation: attaining wisdom of suchness of dharmas, severing mental hindrances, and separating from delusion. Separation liberation is the inconceivable."
Eighth, the Madhyamaka masters (Sanlun): "If bondage and liberation are explained from oneself and others, bondage is self-bondage, and liberation is self-liberation; this is bondage and liberation of self-nature. Now we clarify that bondage is not self-bondage; bondage is spoken of dependent on liberation. Liberation is not self-liberation; liberation is attained dependent on bondage. Speaking of bondage dependent on liberation is provisional bondage; speaking of liberation dependent on bondage is provisional liberation. Provisional bondage is not bondage; provisional liberation is not liberation; that is non-bondage and non-liberation, ultimately pure. Preaching bondage and liberation is the provisional name of inconceivable liberation."
Ninth, the Tiantai commentary explanation has three points: first, distinguishing the marks of the conceivable and inconceivable; second, separately explaining inconceivable liberation; third, extending by analogy to all dharmas.
In the first, distinguishing, there are briefly seven points: 1. Distinguishing by principle: If one sees the conceivable principle of the true truth and attains liberation, this is conceivable; if one sees the principle of the true mark of the middle way and attains liberation, this is inconceivable; as below: "The bodhisattva's illness is neither real nor existent," and so forth. 2. In terms of wisdom: If it is wisdom of arising and ceasing that illumines, it is conceivable; if it is the non-arising, quiescently illumining wisdom, it is inconceivable. Thus the text below says: "Liberation through wisdom and skill-in-means," and so forth. 3. In terms of severance: If one severs afflictions to attain liberation, it is conceivable; if one does not sever afflictions and enters nirvāṇa, it is inconceivable. Thus the text states: "Without extinguishing ignorance and craving, arising luminous liberation." 4. In terms of within and outside the realms: If one is liberated by freeing oneself from defilements within the realms, it is conceivable; if one is liberated both within and outside the realms, it is inconceivable. Thus the Lotus Sūtra says: "Merely departing from falsity is called liberation; in reality one has not yet attained all liberation." Furthermore, the text below states: "The Dharma is named free from attachment; if one is attached to dharmas, up to and including nirvāṇa, this is attachment, not seeking the Dharma." 5. In terms of having an essence or lacking an essence: The conceivable liberation is empty, without form or mind; the inconceivable has the essence of the inconceivable true mark. Thus the Great Sūtra states: "Liberation is of two kinds: also form and non-form. Non-form belongs to śrāvakas and pratyekabuddhas; also form belongs to the buddhas, Tathāgatas." It also says: "Wondrous form, serene and calm, permanently abides"; the Humane Kings Sūtra clarifies the dharma-nature five aggregates, and so forth. 6. In terms of having function or lacking function: Conceivable liberation lacks vast, unconfined function; inconceivable liberation has vast, unconfined function. Thus the text below states: "Without arising from the cessation absorption, manifesting all deportments," as well as Sumeru entering a mustard seed, and various such great functions. 7. Distinguishing by shared and unshared: If it is the shared practice of the three vehicles encroaching on and eliminating habitual traces, it is conceivable; if it distinctly severs the five entrenchments, it is inconceivable. Furthermore, cultivation through conditions shared with skill-in-means is called conceivable; true cultivation not shared with skill-in-means is called inconceivable. Thus the Lotus Sūtra states: "Directly and uprightly casting aside skill-in-means." Furthermore, some masters say: "The lower stages are conceivable, the higher stages are called inconceivable." If so, śrāvakas do not know bodhisattvas, external ordinary beings do not know internal ordinary beings, and even worldly arts and skills, like bees making honey or spiders spinning webs, are not fathomable by the foolish; how could they be called inconceivable? If so, lower not knowing higher would be called conceivable, and higher being able to know would turn out to be conceivable. Now we clarify the unshared inconceivable: the lower stages cannot conceive the higher stages, and the higher stages cannot conceive the lower stages; in quiescently ceased true suchness, what sequence is there? Furthermore, the Avataṃsaka Sūtra says: "Ultimately free from falsity, unstained like empty space." Furthermore, the text below says: "It is not attained merely by discriminatory thinking." Question: If the higher stages do not think of the lower, how do they know them? Answer: Quiescent yet constantly illumining; thus we know that although illumining, they are never not quiescent.
Second, separately explaining inconceivable liberation: First, in terms of the four propositions: Now we clarify that it is not liberation from oneself, hence one does not establish the name based on self-nature; it does not arise from bondage by another, hence one does not establish the name based on other-nature; it does not arise from bondage and liberation of self and other, hence one does not establish the name based on shared nature; it does not arise apart from liberation and apart from bondage, hence one does not establish the name based on causeless nature. Since establishing the name of liberation based on causes and conditions is already ungraspable, how much less could it be established based on causeless arising? This means that speaking of liberation neither within, without, nor in between is the inconceivable. Thus without departing from words, the mark of liberation is spoken; liberation is none other than all dharmas. Explaining inconceivable liberation in this way encompasses three meanings: 1. true-nature liberation; 2. true-wisdom liberation; 3. skill-in-means liberation. These three are extensively clarified as in the Chapter on Origins above and the Inconceivable Chapter.
Third, extending by analogy to the three dharmas: There are briefly ten kinds: 1. Three paths: the path of suffering, the path of afflictions, and the path of karma. The first corresponds to true-nature, the second to true wisdom, and the third to skill-in-means; match them sequentially. The nine below are also like this. 2. Three consciousnesses: first, ālaya, the eighth; second, ādāna, the seventh; third, vijñāna, the six consciousnesses. 3. Three buddha-natures: first, direct cause; second, revealing cause; third, conditional cause. 4. Three prajñās: first, true mark; second, contemplative illumination; third, skill-in-means. 5. Three kinds of bodhi: first, true mark; second, true wisdom; third, skill-in-means. 6. Three kinds of Great Vehicle: first, nature vehicle; second, attainment vehicle; third, accompanying vehicle. 7. Three kinds of dharmakāya: first, dharma-nature body; second, retribution dharmakāya; third, response-transformation dharmakāya. 8. Three kinds of nirvāṇa: first, inherently pure nirvāṇa; second, completely pure; third, pure through skill-in-means. 9. Single-essence Three Jewels: first, true-nature is the Dharma; second, true wisdom is the Buddha; third, skill-in-means is the Saṃgha. 10. Three virtues: first, dharmakāya; second, prajñā; third, liberation. In this way, true-nature liberation is "pure" (淨), true-wisdom liberation is "unblemished" (無垢), and skill-in-means liberation is "renown" (稱). Here the person establishes his name from the Dharma, and the Dharma receives its title from the person; thus the inconceivable Great Path is manifested and unfolded.
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