法華玄贊義決 1.75

1.75

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.