淨名經關中釋抄 1.8

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?