妙法蓮華經玄義 6.88

6.88

制名三者，脩多羅、祇夜、伽陀，三部就字句為名，不就所表。授記等八部，不就所表，又不就字句，從事立稱。方廣一部，名從所表。何者？脩多羅等三部，直說法相，可即名以顯所表。如苦集滅道，依名即顯所表，故就名以為名也。授記等經，所表之法，不可但以言說，要寄事方乃得顯。如授記經，從事為名，止明行因得果道理，理託事彰，事以言辨。如《法華》中，與聲聞授記，彰一切皆當得成佛。寄授記以彰所顯，故名授記經。無問自說經者，聖人說法皆待請問，然亦為眾生作不請之師，故無問自說。又佛法難知，人無能問，若不自說，眾則不知。為說不說，又復不知為說何法，故無問自說，乃所以彰所說。甚深唯證，是以寄無問自說，以彰所顯也。因緣經者，欲明戒法，必因犯彰過，過相彰現方得立制，此亦託因緣以明所顯也。譬喻經者，法相微隱，要假近以喻遠，故以言借況，寄況以彰理也。本事、本生經者，本事說他事，本生說自生，因現事以說往事，託本生以彰所表，名本事經。託本生以彰所行，名本生經也。未曾有經者，說希奇事，由來未有者，未曾有也。示法有大力，有大利益，託未曾有事，以彰所表也。論義經者，諸部中言義隱覆，往復分別得明所顯，寄論義以明理也。故授記等八經，從事立稱。方廣一部從所表為名者，方廣之理，雖以名說，而妙出名言。雖寄事以彰，然不可如事而取，故不就名不就事，就所表以為名也。

Regarding 'establishment of names': the three divisions of sūtra, geya, and gāthā derive their names from words and phrases, not from what is signified. The eight divisions including vyākaraṇa derive their names neither from what is signified nor from words and phrases, but establish their designations from events. The one division of vaipulya derives its name from what is signified. Why? The three divisions such as sūtra directly state the characteristics of phenomena, and what is signified can be revealed directly through the name. For example, regarding suffering, accumulation, cessation, and the path, what is signified is revealed based on the names; hence they are named from the names. As for scriptures such as vyākaraṇa, the Dharma signified cannot be made manifest merely by verbal explanation, but must rely on events to be revealed. For instance, the scriptures of prophecy derive their name from the event: they solely clarify the principle of practicing causes and attaining effects. Principle is manifested by relying on events, and events are articulated through words. As in the Lotus, vyākaraṇa is conferred upon the śrāvakas to manifest that all shall attain buddhahood. By relying on vyākaraṇa to manifest what is revealed, it is named a vyākaraṇa scripture. As for unprompted scriptures (udāna): holy persons preaching the Dharma always await requests; yet they also serve as unasked teachers for sentient beings, hence they speak without being asked. Furthermore, the Buddha-dharma is difficult to understand and people are unable to ask; if he did not speak of himself, the assembly would not know. Whether he speaks or does not speak, they would also not know what Dharma he preaches; hence speaking without being asked is the means to manifest what is preached. It is exceedingly profound and only realized by oneself; therefore, he relies on unprompted speech to manifest what is revealed. As for scriptures on causes and conditions (nidāna): when intending to clarify the precepts, one must manifest the fault by reason of a transgression; only when the characteristics of the fault are manifest can regulations be established; this also relies on causes and conditions to clarify what is revealed. As for scriptures of similes (avadāna): the characteristics of phenomena are subtle and hidden; one must borrow the near to illustrate the far, hence one uses words to draw an analogy, relying on analogies to manifest principle. As for scriptures on past events (itivṛttaka) and past lives (jātaka): past events speak of others' affairs, and past lives speak of one's own lives; by reason of present events they speak of past events. Relying on past lives to manifest what is signified is called an itivṛttaka scripture; relying on past lives to manifest past practices is called a jātaka scripture. As for scriptures of unprecedented events (adbhutadharma): they speak of rare events; that which has never existed from the past is unprecedented. To show that the Dharma has great power and great benefit, one relies on unprecedented events to manifest what is signified. As for scriptures of doctrinal analysis (upadeśa): in the various divisions the meaning of the words is concealed; through back-and-forth distinction one can clarify what is revealed; relying on doctrinal analysis clarifies the principle. Therefore, the eight scriptures including vyākaraṇa establish their designations from events. That the single division of vaipulya takes its name from what is signified means: although the principle of vaipulya is spoken of through names, it subtly transcends names and words. Although it is manifested by relying on events, it cannot be grasped according to the events; therefore, it derives its name neither from names nor from events, but from what is signified.