法華玄贊義決 1.75

1.75

通論諸教立名不同，總開六例：一依六釋通別，二教理行果通別，三人法通別，四法喻通別，五三寶通別，六讚毀通別。或合為二，所謂人法。於前六中據其通別復有多類，如依六釋；或唯有一，或通二三四五六等；或無唯一必滯二釋，如《涅槃經》體，既通能詮所詮，即有持業及依主釋；或通三釋，如《成唯識論》、《大乘阿毘達摩雜集論》等。有通依主、持業、有財，如《正法念經》等即通持業、依主、隣近，餘可准知。或可無有具六釋者，若依教理行果四名通別，通即有十五，別即有四。二二各有六，三三合有四，四四合有一，《遺教》、《無量義》、《大忍辱》、《涅槃經》，如次教理行果四單名也。二二合者，如《解深密經》等教理合，《大方廣菩薩十地經》教行合，《稱讚佛功德經》等教果合，如《信力入印經》理行合，《如來入一切佛境界經》理果合，《如來求佛本業經》行果合，餘可准知。法人單合，皆易可知。人喻名如《菩薩瓔珞本業》，人法喻合如《勝鬘師子吼一乘大方便經》。三寶單合者，《阿閦佛經》、《四分戒經》、《說無垢稱經》，三寶如次。《如來功德莊嚴經》佛法合名。《佛大僧大經》佛僧合名。《菩薩戒經》法僧合名。《阿難問佛吉凶經》三寶合名。已上總是立名不同，廣如《唯識論鈔》敘，恐繁且略。

Generally discussing the different ways of establishing titles for the various teachings, six patterns are opened in total: 1. General and specific according to the six compound analyses; 2. General and specific according to teaching, principle, practice, and fruit; 3. General and specific according to person and dharma; 4. General and specific according to dharma and metaphor; 5. General and specific according to the Three Jewels; 6. General and specific according to praise and censure. Or they are combined into two, namely person and dharma. Among the former six, based on their general and specific aspects, there are again many categories. As for relying on the six compound analyses: some have only one, or apply to two, three, four, five, or six, and so forth; or none has only one and must involve two compound analyses, as with the essence of the Nirvāṇa Sūtra, which, being applicable to both the expressive medium and what is expressed, has both karmadhāraya and tatpuruṣa compounds; or it applies to three compound analyses, such as the Vijñaptimātratāsiddhi-śāstra, the Mahāyānābhidharma-samuccaya-bhāṣya, and so forth. Some apply to tatpuruṣa, karmadhāraya, and bahuvrīhi; for example, the Saddharmasmṛtyupasthāna-sūtra and so forth apply to karmadhāraya, tatpuruṣa, and proximal compound; the rest can be known by analogy. Or it may be that none possesses all six compounds. If we rely on the general and specific among the four names—teaching, principle, practice, and fruit—the general has fifteen, and the specific has four. For combinations of two, there are six each; combinations of three have four; combinations of four have one. The Yijiao (Sūtra of the Bequeathed Teaching), the Wuliangyi (Innumerable Meanings Sūtra), the Darenru (Great Forbearance Sūtra), and the Niepan jing (Nirvāṇa Sūtra) are single titles of teaching, principle, practice, and fruit respectively. As for combinations of two: the Sandhinirmocana-sūtra and so forth combine teaching and principle; the Da fangguang pusa shidi jing combines teaching and practice; the Chengzan fo gongde jing and so forth combine teaching and fruit; the Xinli ru yin jing combines principle and practice; the Rulai ru yiqie fo jingjie jing combines principle and fruit; the Rulai qiu fo benye jing combines practice and fruit; the rest can be known by analogy. The single and combined forms of person and dharma are all easily understood. Titles of person and metaphor are like the Pusa yingluo benye jing; combinations of person, dharma, and metaphor are like the Shengman shizihou yicheng da fangbian jing (Śrīmālādevī-siṃhanāda-sūtra). As for single and combined forms of the Three Jewels: the Akṣobhyabuddha-sūtra, the Sifen jie jing (Dharmaguptaka-vinaya), and the Vimalakīrtinirdeśa-sūtra represent the Three Jewels respectively. The Rulai gongde zhuangyan jing combines Buddha and Dharma in its title. The Fo da seng da jing combines Buddha and Saṅgha in its title. The Pusa jie jing combines Dharma and Saṅgha in its title. The Anan wen fo jixiong jing combines the Three Jewels in its title. The above are all the different ways of establishing titles, detailed as in the Commentary on the Vijñaptimātratā; fearing prolixity, it is temporarily treated briefly.