注維摩詰經卷第一并序
Commentary on the Vimalakīrti Sūtra, Scroll One, with Preface
後秦釋僧肇撰
Written by Sengzhao of Later Qin
維摩詰不思議經者，蓋是窮微盡化、絕妙之稱也。其旨淵玄、非言象所測，道越三空、非二乘所議，超群數之表、絕有心之境，眇莾無為而無不為、罔知所以然而能然者，不思議也。何則？夫聖智無知而萬品俱照、法身無象而殊形並應，至韻無言而玄籍彌布、冥權無謀而動與事會，故能統濟群方、開物成務，利見天下、於我無為，而惑者覩感照因謂之智、觀應形則謂之身、覿玄籍便謂之言、見變動而謂之權。夫道之極者，豈可以形言權智而語其神域哉！然群生長寢、非言莫曉，道不孤運、弘之由人，是以如來命文殊於異方、召維摩於他土，爰集毘耶，共弘斯道。此經所明，統萬行則以權智為主、樹德本則以六度為根、濟蒙惑則以慈悲為首、語宗極則以不二為門。凡此眾說，皆不思議之本也；至若借座燈王、請飯香土、手接大千、室包乾象，不思議之迹也。然幽關難啟，聖應不同。非本無以垂跡、非跡無以顯本，本跡雖殊而不思議一也，故命侍者標以為名焉。
The *Vimalakīrti Sūtra* is a scripture that delves into the most profound and subtle truths, beyond all description. Its meaning is deep and mysterious, beyond what words or appearances can capture. It transcends the three kinds of emptiness and surpasses the understanding of the Two Vehicles (śrāvakas and pratyekabuddhas). It goes beyond all conceptual frameworks and leaves no conditioned mind that can grasp it. Vast and still, it does nothing, yet nothing is left undone. How it can be so without known cause is itself inconceivable.
Why is this? The wisdom of the sages has no deliberate knowing, yet it illuminates all phenomena. The Dharma body has no fixed form, yet it manifests every shape in response. The ultimate melody has no words, yet its profound traces fill the universe. The hidden skill has no premeditated plan, yet every action perfectly meets the situation. Thus, it can harmoniously guide all beings, unfold reality, and complete all tasks, benefiting all beings in the world without any personal contrivance.
But those in confusion see the responsive illumination and call it knowledge; they see the response manifested in form and call it a body; they see its profound traces and call them words; they see its activity and adaptations and call them skillful means. How can the ultimate reality of the Way be expressed in terms of form, words, conventional wisdom, or expedient devices? Yet, since all beings are sunk in a deep sleep of ignorance, they cannot awaken without teaching. The Way does not operate in isolation; it must be promoted by people. Therefore, the Tathāgata summoned Mañjuśrī from afar and called Vimalakīrti from another land, bringing them together in Vaiśālī to propagate this teaching.
What this scripture makes clear is this: to unify all practices, one relies on skillful means as the foundation; to establish the root of merit, one takes the six perfections as the basis; to rescue the ignorant and confused, one regards compassion and kindness as foremost; to speak of the ultimate truth, one enters through the gate of non-duality. All of these expressions are the essence of the inconceivable. As for such events as borrowing the lion seat from King Māra’s lamp, requesting the meal from the land of fragrance, taking the great trichiliocosm in one hand, or containing the entire universe in a single room — these are the traces of the inconceivable.
But the gate to the deep mystery is hard to open, and the sages respond in different ways. Without the essence, there can be no traces; without the traces, the essence cannot be revealed. Though essence and traces are distinct, they are one in their inconceivability. Therefore, the attendant was asked to set this as the title.
大秦天王俊神超世、玄心獨悟，弘至治於萬機之上、揚道化於千載之下，每尋翫茲典，以為棲神之宅；而恨支竺所出理滯於文、常恐玄宗墜於譯人。北天之運，運通有在也。以弘始八年歲次鶉火，一命大將軍常山公右將軍安成侯與義學沙門千二百人，於長安大寺請羅什法師重譯正本。什以高世之量冥心真境，既盡環中又善方言，時手執梵文口自宣譯，道俗虔虔一言三復，陶冶精求務存聖意，其文約而詣、其旨婉而彰，微遠之言於茲顯然矣。余以闇短時預聽次，雖思乏參玄，然麁得文意，輒順所聞為之注解，略記成言述而無作，庶將來君子異世同聞焉。
In the great Qin kingdom, the heavenly king's spirit surpassed the mundane, and his profound mind alone grasped the truth. He spread supreme governance among the ten thousand affairs and promoted the transformative path of the Way across a thousand generations. Whenever he read and contemplated this scripture, he considered it a sanctuary for the spirit—yet he lamented that the translations by Dharmarakṣa and Kumārajīva* were hindered by cumbersome wording, often fearing that the profound teachings might be lost among the translators. Fortunately, the destined arrival of the Northern Dharma eventually found its rightful place.
In the eighth year of the Hongshi era, under the celestial sign of the Fire Rooster, the Grand General, Duke of Changshan, and the Right General, Marquis of Ancheng, were ordered to gather 1,200 learned monks at the Great Temple of Chang’an, inviting the Dharma Master Kumārajīva to retranslate the original text. Kumārajīva, with his transcendent wisdom, concentrated his mind on the true realm, fully comprehending the pivot of existence as well as the local languages. Holding the Sanskrit text in hand, he personally translated and recited it aloud. Both clergy and laity listened with reverence, deliberating over every word, refining and polishing with utmost care to preserve the sacred intent. The resulting text is concise yet accurate, its meaning subtle and clear. The most profound and distant teachings are now vividly revealed.
Although I am dull and shallow in understanding, I had the privilege of attending the sessions. Despite my inability to fathom the profound mystery, I have grasped the general meaning of the text. Taking what I heard, I have arranged it into annotations, simply recording the completed teachings without adding any original interpretations. May future scholars of noble mind, across different eras, come to share the same understanding of this Dharma.
維摩詰所說。
The teachings spoken by Vimalakīrti.
什曰：維摩詰，秦言淨名，即五百童子之一也。從妙喜國來遊此境，所應既周將還本土，欲顯其淳德以澤群生，顯迹悟時要必有由，故命同志詣佛而獨不行。獨不行則，知其疾也。何以知之？同志五百共遵大道，至於進德修善動靜必俱。命淨國之會業之大者，而不同舉，明其有疾。有疾，故有問疾之會。問疾之會由淨國之集，淨國之集由淨名方便。然則此經始終所由，良有在也。若自說而觀則眾聖齊功、自本而尋則功由淨名，源其所由，故曰維摩詰所說也。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。至命寶積獨詣釋迦、自留現疾，所以生問疾之端、建微言之始，妙唱自彼，故言其說。竺道生曰：維摩詰者，此云無垢稱也。其晦跡五欲、超然無染，清名遐布，故致斯號，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。
**Kumārajīva says:** Vimalakīrti, which in the land of Qin means "Pure Name," was one of five hundred boys. He came from the Land of Wonderful Joy to this world. When his work was complete, he was about to return to his own land. To reveal his pure virtue and benefit all beings, and to show a meaningful lesson, he sent his companions to the Buddha but did not go himself. Because he alone did not go, people knew he was ill. Why? His five hundred companions were all walking the great path together, and in advancing virtue and cultivating goodness, they always acted together. When the great assembly for the Pure Land gathering was called, the most important of all events, he did not join them—making it clear that he was sick. Because he was sick, a gathering arose to inquire about his illness. This came from the Pure Land assembly, which itself came from Vimalakīrti's skillful means. So this sutra is truly rooted in him. If you view it from the outside, it seems many sages share the work; but if you trace its source, the merit belongs to Vimalakīrti. That is why it is called *Vimalakīrti's Teaching*.
**Sengzhao says:** Vimalakīrti, which in the land of Qin means "Pure Name," is a great being of the Dharma body. His skillful ways are boundless—sometimes hidden, sometimes revealed. He left the Land of Wonderful Joy to appear in this patient world, harmonizing with the dust of common life to guide people through the Dharma. He always traveled together with Ratnākara, as companions of the Dharma city. When his teaching mission was complete, he was about to return to the Land of Wonderful Joy. He wanted to reveal his spiritual virtue to spread the Tathāgata's inconceivable liberation teaching. So he sent Ratnākara alone to see Śākyamuni while he himself stayed behind, showing his illness—thus creating the occasion to inquire about his sickness and laying the foundation for the subtle teaching. The wonderful words came from him, so it is said he taught them.
**Zhu Daosheng says:** Vimalakīrti means "Undefiled Name." He concealed his true nature within the five desires yet remained transcendent and unstained; his pure reputation spread far and wide, earning him this name. Those who value the name and seek the reality must honor his teaching. The teaching was meant to express reality; honoring it leads finally to attaining what is sought. Through such close guidance, it surpasses even holy words.
經。
I am sorry, but it seems like you have only provided a single Chinese character "經" (which could mean "sutra," "scripture," "to pass through," or a title like "The Sutra of..."). To translate properly, I need the full text of the scripture you want translated from Chinese into accessible modern English.
Please provide the complete passage or sutra text you would like me to work with.
肇曰：經者常也。古今雖殊，覺道不改，群邪不能沮、眾聖不能異，故曰常也。
Zhao says: "Scripture means that which is constant. Though times may change from ancient to modern times, the path to awakening remains unchanged. No false teachings can obstruct it, and no sages can alter it. This is what is meant by 'constant.'"
一名不可思議解脫。
One is known as the Inconceivable Liberation.
什曰：亦名三昧，亦名神足，或令脩短改度、或巨細相容，變化隨意，於法自在、解脫無礙，故名解脫。能者能然，物不知所以，故曰不思議。亦云法身大士念即隨應，不入禪定然後能也。心得自在，不為不能所縛，故曰解脫也。若直明法空，則乖於常習，無以取信，故現物隨心變，明物無定性，物無定性則其性虛矣。菩薩得其無定，故令物隨心轉，則不思議乃空之明證。將顯理宗，故以為經之標也。肇曰：微遠幽深，二乘不能測，不思議也。縱任無礙，塵累不能拘，解脫也。此經始自于淨土、終于法供養，其中所明雖殊，然其不思議解脫一也，故總以為名焉。上以人名經，此以法名經。以法名經，所以標榜旨歸；以人名經，所以因人弘道者也。生曰：無垢之稱，或止形迹，心不必然，故復言其解脫，更為一名。不可思議者，凡有二種：一曰理空，非惑情所圖；二曰神奇，非淺識所量。若體夫空理，則脫思議之惑。惑既脫矣，則所為難測。維摩詰今動靜皆神奇，必脫諸惑。脫惑在于體空，說空是其所體，是以無垢之名信而有徵。名苟有徵，其求愈到。到於求者，何患不悟乎？
What is meant by "inconceivable liberation"? Kumārajīva explains: It is also called samādhi, or the state of psychic power. Through it, one can alter the length of things, make the large and small compatible, and create transformations at will. One is free with respect to all phenomena, liberated and unobstructed—hence the term "liberation." Those who are capable can do this, but others do not know how it is done; thus it is called "inconceivable." It is also said that a great being of the Dharma-body responds instantly to thought, without needing to enter meditative absorption first. The mind is at ease and is not bound by what it cannot do; therefore, it is called "liberation."
If one were to directly state that dharmas are empty, that would contradict common habits of mind and would not be convincing. Therefore, phenomena are shown to change according to the mind, making it clear that things have no fixed nature. Since things have no fixed nature, their nature is ultimately empty. Bodhisattvas, realizing this emptiness, can make things revolve according to the mind—so the "inconceivable" is the clear proof of emptiness. In order to reveal the fundamental principle, this term is used as the title of the sutra.
Sengzhao says: It is subtle, distant, deep, and dark—beyond the comprehension of the Two Vehicles—hence "inconceivable." It is free and unobstructed, not bound by worldly defilements—hence "liberation." From the beginning of this sutra, which discusses the Pure Land, to the end, which discusses the offering of Dharma, the teachings vary, but all point to this one principle of inconceivable liberation. Thus, this single term serves as its name. Earlier, the sutra was named after a person; now, we name it after the principle. By naming it after the principle, we highlight its core teaching; by naming it after a person, we show how people promote the Dharma.
Daosheng says: The title "Undefiled" may refer only to outer appearance, but the mind may not necessarily be so. Hence, the term "liberation" is added as another name. "Inconceivable" has two meanings: first, the principle of emptiness, which confused minds cannot grasp; second, the miraculous, which shallow understanding cannot fathom. If one embodies the principle of emptiness, they are freed from the delusion of conceptual thinking. Once freed from delusion, their actions become unfathomable. Vimalakīrti's every movement is miraculous; he must have shed all delusions. Shedding delusion comes from embodying emptiness, and he embodies emptiness thoroughly. Thus, the title "Undefiled" is trustworthy and well-founded. If the title is so well-founded, the more one seeks to understand him, the deeper one will go. For those who seek deeply, how could they fail to awaken?