淨名玄論 2.11

2.11

自有一義立名，或但從人、或但因法、或單就譬。次二義立名，或人法雙舉、或法譬兩題、或因果合說。次三義立名，如勝鬘為人、師子為譬、一乘大方便為法。華嚴亦然，大方廣為法，佛即是人，華嚴為譬。次四義立名，亦如華嚴，大方廣即眾經之通稱，諸大乘經皆云方等亦名方廣，如云大方廣大集經，涅槃亦云方等為甘露，即十二部中名毘佛略，故方廣之名通稱也。方廣既為通稱，佛華嚴即是別名，謂通別兩義也。就別之中，佛為其人、華嚴為譬，合前通別為四義也。次五義立名，大方廣名含二義，一者對別，即是通義；二者對人，復是法名。足前四義，故成五也。次六義立名，即方廣為法，對華嚴為辟，復為法辟一雙也，合上為六也。次七義立名，加以經字。上六為理，經即是文，謂文理一雙也。如《涅槃》七善中云知法知義，知法即是十二部經，故以經文對上義也。若以大方廣佛華嚴經，即以此七字亦得為七義立名，以具上七義也。如華嚴題目作此釋之，自餘眾部，可隨義多少也。問：眾經皆是佛說，何故華嚴獨標佛耶？答：欲顯華嚴教圓理滿，故偏題佛也。問：餘大乘亦皆教圓理滿，何故偏歎華嚴？答：餘經從半入滿，華嚴之滿不因於半，故偏歎也。問：既不因半，何由得滿？答：因有多門，不可一例。因於滿理，故有滿教。亦因滿人，故有滿法，不必待半。有人言七處八會是一佛華嚴三昧現此法門，故須標佛也。又華嚴偏題佛者，此是佛初成道說之，故題於佛。自爾之前未有佛說，從此以後不須標佛，是故斯經獨標佛也。又華嚴七處八會加菩薩說，客謂是菩薩經非是佛說，是故釋云諸菩薩等承佛神力在佛前說，即是佛說，故題佛也。問：既是佛經，何故不題佛說但標佛耶？答：非佛自言，但加菩薩說，故不題佛說也。問：佛為教主，應在題初。何故方廣居首耶？答：欲示諸佛所師所謂法也，故先標於法。又如前明佛華嚴三昧，故稱佛華嚴經，則佛與華嚴合為一句。若發趾標佛，則義隔華嚴，故不可也。問：大方廣既是眾經通稱，何故華嚴獨標？答：例如題佛以釋之也。良由教圓理滿，純化大人，又是初成道說，故獨標之。

Naturally, there is establishing a title based on a single meaning: either solely according to the person, or solely depending on the dharma, or merely with respect to a metaphor. Next, establishing a title based on two meanings: either bringing up both person and dharma, or titling both dharma and metaphor, or expounding cause and fruit together. Next, establishing a title based on three meanings: such as Śrīmālā being the person, lion being the metaphor, and the great upāya of the One Vehicle being the dharma. The Avataṃsaka is also like this: Great-Square-Broad (Dafangguang) is the dharma, Buddha is the person, and Flower-Adornment (Huayan) is the metaphor. Next, establishing a title based on four meanings: also like the Avataṃsaka, Great-Square-Broad is the common designation of various sūtras, for all Mahāyāna sūtras are called Fangdeng (vaipulya) and also called Fangguang (vaipulya); for example, the Great-Square-Broad Great-Collection Sūtra, and the Nirvāṇa [Sūtra] also says that Fangdeng is amṛta, which is named vaipulya among the twelve divisions [of scriptures]; hence the name Fangguang is a common designation. Since Fangguang is the common designation, Buddha-Flower-Adornment is the specific name, meaning the two meanings of common and specific. Within the specific, Buddha is its person and Flower-Adornment is the metaphor; combining the preceding common and specific makes four meanings. Next, establishing a title based on five meanings: the name Great-Square-Broad contains two meanings: first, in contrast to the specific, it is the common meaning; second, in contrast to the person, it is again the name of a dharma. Adding these to the preceding four meanings, they thus become five. Next, establishing a title based on six meanings: that is, Fangguang being the dharma, in contrast to Huayan being the metaphor, constitutes another pair of dharma and metaphor; combining this with the above makes six. Next, establishing a title based on seven meanings: adding the word "Sūtra". The six above are principle, and "sūtra" is the text, meaning a pair of text and principle. As stated in the *Nirvāṇa [Sūtra]* among the seven excellences, "knowing the dharma and knowing the meaning": knowing the dharma is the twelve divisions of scriptures, hence the scriptural text is contrasted with the meanings above. If taken as the Great-Square-Broad Buddha-Flower-Adornment Sūtra, these seven characters can also establish the title based on seven meanings, because they possess the above seven meanings. Just as the title of the *Huayan [Sūtra]* is explained in this way, the rest of the various treatises may follow whether the meanings are many or few. Question: All sūtras are spoken by the Buddha; why does the *Huayan [Sūtra]* alone specifically indicate the Buddha? Answer: Desiring to reveal that the Huayan teaching is consummate and its principle complete, it specifically titles the Buddha. Question: Other Mahāyāna [sūtras] are also consummate in teaching and complete in principle; why specifically praise the *Huayan [Sūtra]*? Answer: Other sūtras enter the complete from the half; the completeness of the *Huayan [Sūtra]* does not rely upon the half, hence it is specifically praised. Question: Since it does not rely on the half, by what means is it complete? Answer: Causes have many approaches, which cannot be treated as uniform. Relying upon the complete principle, there is therefore the complete teaching. Also relying upon the complete person, there is therefore the complete dharma; it does not necessarily depend on the half. Some say that the seven locations and eight assemblies are this one Buddha's Flower-Adornment Samādhi manifesting this Dharma gate, hence it must indicate the Buddha. Furthermore, as for the *Huayan [Sūtra]* specifically titling the Buddha: this was spoken by the Buddha when he first achieved awakening, hence it titles the Buddha. Before then there was no Buddhist discourse; from then on there was no need to indicate the Buddha; therefore, this sūtra alone indicates the Buddha. Furthermore, in the *Huayan [Sūtra]*'s seven locations and eight assemblies, the bodhisattvas were empowered to speak; visitors might think this is a bodhisattva sūtra and not spoken by the Buddha; therefore, it is explained that the bodhisattvas relied upon the Buddha's spiritual power to speak before the Buddha, which is indeed spoken by the Buddha, hence it titles the Buddha. Question: Since it is a Buddhist sūtra, why does it not title it "Spoken by the Buddha" (Foshuo) but only indicates "Buddha"? Answer: It was not spoken by the Buddha himself, but only empowered bodhisattvas to speak, hence it does not title it "Spoken by the Buddha". Question: The Buddha is the lord of the teaching and should be at the beginning of the title. Why does Fangguang stand at the head? Answer: Desiring to show what all Buddhas take as their teacher—namely, the Dharma—it therefore first indicates the Dharma. Furthermore, as clarified before, because of the Buddha-Flower-Adornment Samādhi it is called the Buddha-Flower-Adornment Sūtra, so "Buddha" and "Flower-Adornment" combine into one phrase. If one were to start by indicating Buddha, the meaning would be separated from Flower-Adornment, so that is impermissible. Question: Since Great-Square-Broad is the common designation of various sūtras, why does the *Huayan [Sūtra]* alone indicate it? Answer: It is explained just like titling the Buddha: truly because its teaching is consummate and its principle complete, purely transforming great persons, and moreover spoken when first achieving awakening, it is therefore indicated alone.