淨名玄論 2.13

2.13

眾經從人立名，凡有四種：一從能說人立名，如《維摩》等。二從所為人受稱，如《提謂經》等也。三從能問人立名，如《文殊師利所問經》等。四從所說人受稱，如《無量壽佛經》等，以說無量壽佛事，故以標名。就能說人，復有五種：一者佛口自說、二者弟子說、三者諸天說、四仙人說、五化人說，此經即是弟子說也。問：弟子所說既得單從人受名，如來所說亦得爾不？答：通義得齊，別則不類。弟子所說，多從人受稱；如來所說，多從法得名。所以然者，佛說經無量，若皆云佛經，則諸部無別。今欲分諸部各別，故從法為名。弟子若從法立名，則師資相濫。如直云不思議解脫經、不題淨名者，容謂此經即是佛說。今簡師資不同，故從人受稱。故佛經不從人，為欲別師；弟子不從法，為欲簡人。問：人法雙題，凡有幾義？答：略有二種，一者人法雙題合為一名，如《仁王波若》等；二者人法兩舉開為二名，謂人為一名，即維摩詰所說經，法為一名，謂不思議解脫法門。

The establishment of titles of various sūtras according to persons generally has four kinds: First, establishing the title according to the person capable of speaking, such as the *Vimalakīrti* and so forth. Second, receiving the designation according to the person for whose sake it is spoken, such as the *Trapuṣa Sūtra* and so forth. Third, establishing the title according to the person capable of asking, such as the *Mañjuśrīparipṛcchā Sūtra* and so forth. Fourth, receiving the designation according to the person spoken of, such as the *Sukhāvatīvyūha Sūtra* and so forth, because it speaks of the affairs of Amitāyus Buddha, it therefore indicates the name. With respect to the person capable of speaking, there are again five kinds: first, spoken by the Buddha's own mouth; second, spoken by disciples; third, spoken by devas; fourth, spoken by ṛṣis; fifth, spoken by transformed persons. This sūtra is indeed spoken by a disciple. Question: Since what is spoken by a disciple may solely receive its name from the person, is it also thus for what the Tathāgata speaks? Answer: In their common meaning they may be equal, but in their specific distinction they are not of the same kind. What disciples speak mostly receives its designation from the person; what the Tathāgata speaks mostly obtains its name from the dharma. Why is this so? The sūtras spoken by the Buddha are immeasurable; if all were called "Buddha Sūtra", then there would be no distinction among the various divisions. Now, desiring to divide the various divisions specifically, they are named according to the dharma. If a disciple established a title according to the dharma, then master and disciple would be confused. If one merely said "Inconceivable Liberation Sūtra" without titling "Vimalakīrti", one might allow that this sūtra was indeed spoken by the Buddha. Now, to distinguish that master and disciple are different, it receives its designation from the person. Therefore, the Buddha's sūtras do not derive from the person, so as to distinguish the Master; disciples do not derive from the dharma, so as to distinguish the person. Question: In titling both person and dharma, how many meanings are there in total? Answer: Briefly, there are two kinds: first, titling both person and dharma combined into one name, such as the *Renwang bore* and so forth; second, bringing up both person and dharma, opening them into two names: that is, the person as one name, namely the *Sūtra Spoken by Vimalakīrti*, and the dharma as one name, namely the *Dharma Gate of Inconceivable Liberation*.