---
title: "淨名玄論 · 1 前總釋名"
description: "淨名玄論由隋代高僧吉藏大師撰述，是對維摩詰經的權威注疏。該論誕生於中國佛教興盛的隋唐時期，系統闡釋了般若性空與中道實相思想，深入剖析不二法門等核心教義。吉藏作為三論宗集大成者，通過此論彰顯中觀學派精髓，對南北朝佛學爭鳴進行了總結性回應。此論不僅是研究維摩經的重要依據，更是漢傳佛教義學發展的里程碑之作，為後世天台、華嚴等宗派奠定了理論基礎，在中國佛教哲學史上佔有崇高地位。"
url: "https://rushiwowen.co/en/r/cme58cf0o00gui8041eeivrsf"
---

### 前總釋名

> Preliminary Explanation of the Title

說曰：夫法身元像、物感即形，至趣無言而玄藉彌布，故知無像而無不像、無言而無不言。以無像而無不像故，住如幻智、遊戲五道；無言而無不言故，即張大教網、亘生死流。是知斯經，人法雙舉。言其人者，所謂淨名。以淨德內充、嘉聲外滿，天下藉甚，故曰淨名。豈止降伏魔怨、制諸外道，五百聲聞自稱不敏、八千菩薩失對當時矣。所言法者，謂不思議解脫。統其大歸，凡有三種：一不思議境、二不思議智、三不思議教。由不思議境發不思議智，以不思議智𭇃不思議教。欲令受化之徒，藉教通理、因理發智，故此三門理無不攝。但門雖有三，義兼本跡。境之興智謂不思議本也，教謂不思議跡也。要由境發智，然後應物施教，謂以本垂跡；藉教通理，謂以跡顯本。所言不思議者，謂內無功用、不假思量，外化幽微、物莫能測，故曰不思議也。解脫者，略有二：一登法身之位，捨結業之形，謂果解脫。二者道貫雙流，二慧常竝，縱任自在、塵累不拘，謂因解脫也。

> The Treatise says: The Dharma-body has no fixed form, yet it manifests in response to beings. The ultimate truth is beyond words, yet its profound teachings spread everywhere. Thus we know that being formless, it is not without form; being speechless, it is not without speech. Because it is formless yet not without form, it abides in wisdom-like illusions, freely playing among the five realms of existence. Because it is speechless yet not without speech, it spreads the great net of teachings, spanning the river of birth and death. Thus we understand that this scripture presents both the person and the teachings. The person referred to is Vimalakīrti (Pure Name). With inner virtue full and excellent reputation spreading far and wide, the whole world honors him; hence he is called "Pure Name." How could he merely subdue demons and overcome non-Buddhist teachers? Even five hundred Śrāvakas admitted their inadequacy, and eight thousand Bodhisattvas were left without response in that assembly. What is meant by "the teachings" is the Inconceivable Liberation. Summarizing its main points, there are three kinds: (1) the inconceivable realm, (2) inconceivable wisdom, and (3) inconceivable teachings. From the inconceivable realm arises inconceivable wisdom; with inconceivable wisdom, one proclaims inconceivable teachings. This is done so that those who receive the teaching may, through the teachings, penetrate the truth, and through the truth, develop wisdom. Thus these three aspects encompass all principles without exception. Although there are three aspects, they include both the root and the traces. The realm and wisdom are the inconceivable root, while the teachings are the inconceivable traces. It is necessary for the realm to give rise to wisdom, and then to respond to beings and set forth teachings—this is "from the root manifesting the traces." Through the teachings, one penetrates the truth—this is "through the traces revealing the root." What is meant by "inconceivable"? It means inwardly without deliberate effort and without need for conceptual thought; outwardly, its transforming activity is subtle and deep, beyond the measure of beings. Hence it is called "inconceivable." "Liberation" (vimokṣa) is of two kinds: First, attaining the stage of the Dharma-body and shedding the form bound by karma—this is liberation in the result. Second, the path and its virtue flow together, two wisdoms always unite, one is free and at ease, undefiled by worldly dust—this is liberation in the cause.