[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [淨名玄論](https://indike.org/pramana/in.bauddha.taisho.1780) › 2.23 # 淨名玄論 2.23 淨名玄論 2.23 - **Language:** Classical Chinese ### [2.23](https://indike.org/pramana/in.bauddha.taisho.1780.2.23) 總論立名，凡有二種：一有因緣、二無因緣。有因緣者，在名既多，則因緣非一。今略明四種：一從生所立名，如六道等，以生天趣故名為天。二從相貌立名，如有黑白長短等相，即以為稱。三從過失立名，如賊盜之流。四從功德為目，如三乘賢聖。無因緣立名者，《涅槃》云「低羅婆夷，名為食油，實不食油。」《釋論》云「草名末末利，此云賊草，不劫盜而受賊名。」皆無因緣，強立名字。維摩立名，可具二義：一無因緣強立名字。所以然者，既稱諸佛菩薩有解脫名不思議，即是絕名。以心行既斷，名意不思、言語亦滅，故口不議。入法身之位，形不以像測，心不可以智知，豈有名經？但為出處眾生強立名字，故是無因緣也。問：法身既無形名，由佛所感便有形名，謂即是因緣，何名強立？答：須識強立之義。以法身不可名，而為法身立名，故云無因緣，強之名耳。若就物感立名，名因感立，則是有於因緣。故一名中具含二義。問：為法身立名，此名為屬法身、為屬應迹？答：宜兩望之。若為法身立名，則屬法身。此名應物，則名屬迹也。若以無名為本、用名為迹，非是法身為本、應身為迹，故本迹多門，不可一例。問：但法身無名，假為立名。亦生死無名，假立名耶？答：法身體絕百非、名相不及，可得無名假為立名。生死是名相之法，不可言生死無名強為立名。二者、非但法身無名強為立名，亦生死無名強為立名。是故經云「生死非雜亂，涅槃非寂靜」。涅槃非寂靜，既強號涅槃；生死非雜亂，亦假名生死。問：此據何門，二名強立？答：此望於正道，未曾生死亦非涅槃，故生死、涅槃皆是強立。問：得云生死無名強立為名，涅槃有名非強立耶？答：亦有斯義。生死虛妄，實無所有，故強名生死。對生死虛妄，歎涅槃真實故，涅槃有實德，依德立名，故涅槃之名非強立也。問：此據何門，明生死無名、涅槃有名？答：此明生死無本，故生死可空，所以無名。涅槃有本，涅槃不空，是故有名。如此經云「身孰為本？貪欲為本。貪欲孰為本？乃至以顛倒為本」。既稱倒相，是故無本。以其無本則無生死，故生死可空。所以無名，強為立名。對生死無本，明涅槃有本。涅槃有本，即是佛性，故隱名如來藏、顯名為法身，是以佛性為佛之本。涅槃有根本，便有涅槃，故涅槃有名，非是強立也。問：有生死涅槃俱非強立？答：復有斯義。於生死人有生死，故之生死名，非是強立。於涅槃者有於涅槃，故涅槃之名亦非強立。此之四門各據一義，可隨文用之。雖有四句，合而言之，唯成生死涅槃名無名二句。合此二句以歸一句，蓋是無名無名名，因緣一句義耳。無名名，豈是名耶？名無名，豈是無名耶？故非名亦非無名，非生死亦非涅槃。是以經云「生死及涅槃，二俱不可得」，故泯一句入於無句。無句而句，故非名非無名，而能名能無名。雖能名能無名，而不動非名非無名，以縱任自在、塵累不拘，即是淨德。有斯淨德，故稱淨名。即此淨德無累，名為解脫。物莫能測，稱不思議。故人法不二，不二而二，故統御名人、可軌稱法耳。自上以來，明無因緣故強立名字，今次辨有因緣故立名。無因緣立名，即就法身為論；有因緣立名，據迹而言。維摩既託迹毘耶，現從父母，必有名字。父母見此兒生時，有其淨德，依德立字，故號淨名。次即如來印歎，兼世人嗟美。以有三義，故立淨名。問：一切菩薩皆有淨德，何維摩獨受其名？答：如諸菩薩雖皆有慈，彌勒即以慈德為稱，今亦然矣。又此是在家菩薩，居五塵而不染、處眾穢而常淨，故偏受斯名。問：淨名父母姓字云何？答：汎論凡聖，有二種父母：無明為父、貪愛為母，以有癡愛，是故受生，謂凡夫因父母也。雖有癡愛，要假男女為緣，方得受生，名緣父母。諸佛菩薩亦有二種父母：一權實、二熏，謂法身父母。實慧虛凝，與陰同靜，故配之如母。權義流動，與彼陽齊，故喻之如父。由斯二慧，法身得生，故名法身父母。生身父母者，如《佛喻經》說，淨名姓碩，名大仙，王氏。別傳云：姓雷氏，父名那提，此云智基。母姓釋氏，名喜，年十九嫁。父年二十三婚，至二十七，於提婆羅城內生維摩。維摩有子，字曰善思，甚有父風。佛授其記，未來作佛。別有《維摩子經》一卷，可尋之也。 > In general discussions on establishing names, there are fundamentally two kinds: first, having causes and conditions; second, lacking causes and conditions. As for those having causes and conditions, since names are numerous, their causes and conditions are not singular. Here we briefly explain four kinds: First, establishing a name based on the place of birth: as with the six destinies and so forth, because one is born into the destiny of devas, one is called a deva. Second, establishing a name based on physical appearance: as when there are features such as black, white, long, or short, these are taken as appellations. Third, establishing a name based on faults: such as the category of thieves and robbers. Fourth, taking virtues as appellations: such as the worthies and nobles of the three vehicles. As for establishing names lacking causes and conditions, the \*Nirvāṇa-sūtra\* says: "The tailapāyika is named 'oil-drinker', yet in truth it does not drink oil." The \*Dazhidulun\* says: "There is an herb named marmari, translated here as 'thief herb', which does not rob or steal yet receives the name 'thief'." These are all lacking causes and conditions, where names are arbitrarily established. The establishment of the name Vimalakīrti can possess both meanings: First, arbitrarily establishing a name lacking causes and conditions. Why is this? Since it is said that the buddhas and bodhisattvas have a liberation named 'inconceivable', this is precisely beyond naming. Because mental activities have already ceased, it is called inconceivable to the mind; and because verbal speech is also extinguished, it is ineffable to the mouth. Entering the rank of the dharmakāya, the form cannot be measured by signs, and the mind cannot be known by cognition; how could there be a canon of names? It is merely that for the sake of sentient beings who emerge \[into saṃsāra\], a name is arbitrarily established; therefore it lacks causes and conditions. Question: Since the dharmakāya has neither form nor name, yet possesses form and name through the resonance felt by the Buddha, would that not be causes and conditions—why call it arbitrarily established? Answer: One must understand the meaning of arbitrary establishment. Because the dharmakāya cannot be named, yet a name is established for the dharmakāya, it is said to lack causes and conditions, being merely a name arbitrarily applied. If establishing the name with respect to the resonance of beings, the name being established due to resonance, then it has causes and conditions. Therefore a single name contains both meanings. Question: In establishing a name for the dharmakāya, does this name belong to the dharmakāya, or does it belong to the manifested trace? Answer: One should view it from both sides. If establishing the name for the dharmakāya, then it belongs to the dharmakāya. When this name responds to beings, then the name belongs to the trace. If one takes the nameless as the root and the use of the name as the trace, it is not simply that the dharmakāya is the root and the manifested body is the trace; thus the root and trace have many gates, and cannot be generalized uniformly. Question: Is it only that the dharmakāya is nameless and has a name provisionally established for it, or is saṃsāra also nameless and has a name provisionally established? Answer: The essence of the dharmakāya cuts off the hundred negations, and names and marks do not reach it; it can be taken as nameless, with a name provisionally established for it. Saṃsāra is a dharma of names and marks; it cannot be said that saṃsāra is nameless and has a name arbitrarily established for it. Second: not only is the dharmakāya nameless with a name arbitrarily established for it, but saṃsāra is also nameless with a name arbitrarily established for it. Therefore the sūtra says: "Saṃsāra is not chaotic, and nirvāṇa is not quiescent." Nirvāṇa not being quiescent is already arbitrarily designated 'nirvāṇa'; saṃsāra not being chaotic is also provisionally named 'saṃsāra'. Question: According to which approach are both names arbitrarily established? Answer: This is in view of the right path, which was never saṃsāra nor is it nirvāṇa; therefore saṃsāra and nirvāṇa are both arbitrarily established. Question: Can it be said that saṃsāra is nameless and has a name arbitrarily established, while nirvāṇa has a name and is not arbitrarily established? Answer: There is also this meaning. Saṃsāra is false and unreal, having nothing in truth; therefore it is arbitrarily named saṃsāra. In contrast to the falsity of saṃsāra, praising the reality of nirvāṇa, nirvāṇa has real virtues and its name is established based on virtues; therefore the name of nirvāṇa is not arbitrarily established. Question: According to which approach is it explained that saṃsāra is nameless and nirvāṇa has a name? Answer: This explains that saṃsāra has no root, and so saṃsāra can be empty, which is why it is nameless. Nirvāṇa has a root, and nirvāṇa is not empty; therefore it has a name. As this sūtra says: "What is the root of the body? Craving and desire are the root. What is the root of craving and desire? Up to: taking upside-down views as the root." Since it is called the mark of upside-down views, it therefore has no root. Because it has no root, there is no saṃsāra, and thus saṃsāra can be empty. Because it is nameless, a name is arbitrarily established for it. In contrast to saṃsāra having no root, it explains that nirvāṇa has a root. That nirvāṇa has a root is precisely the buddha-nature; therefore when concealed it is named the tathāgatagarbha, and when revealed it is named the dharmakāya; thus buddha-nature is the root of the Buddha. When nirvāṇa has a fundamental root, there is then nirvāṇa; therefore nirvāṇa has a name and is not arbitrarily established. Question: Is there a case where neither saṃsāra nor nirvāṇa is arbitrarily established? Answer: There is also this meaning. For people in saṃsāra, saṃsāra exists; therefore this name of saṃsāra is not arbitrarily established. For those in nirvāṇa, nirvāṇa exists; therefore the name of nirvāṇa is also not arbitrarily established. These four approaches each rely on one meaning, and may be used according to the text. Although there are four propositions, when combined together, they only form the two propositions of saṃsāra and nirvāṇa being named or nameless. Combining these two propositions to return to a single proposition, it is simply the meaning of the single proposition of causes and conditions: nameless, and names of the nameless. How could a name of the nameless be a name? How could the namelessness of names be nameless? Therefore it is neither named nor nameless, neither saṃsāra nor nirvāṇa. Thus the sūtra says: "Both saṃsāra and nirvāṇa are unobtainable"; hence the single proposition is extinguished to enter no propositions. Being without propositions yet having propositions, it is therefore neither named nor nameless, yet capable of naming and capable of being nameless. Although capable of naming and capable of being nameless, it does not stir from neither named nor nameless; because it is spontaneous and unimpeded, unconstrained by defilements and entanglements, this is precisely the pure virtue. Possessing this pure virtue, it is therefore called 'Vimalakīrti' (Pure Name). It is precisely this pure virtue being without entanglements that is called 'liberation'. Beings cannot fathom it, so it is called 'inconceivable'. Therefore person and Dharma are not two, and yet non-two while being two; hence the one who commands is called the person, and the standard that can be modeled is called the Dharma. From the above onward, it has explained the arbitrary establishment of names lacking causes and conditions; next we distinguish the establishment of names having causes and conditions. Establishing a name lacking causes and conditions is discussed in terms of the dharmakāya; establishing a name having causes and conditions is spoken based on the trace. Since Vimalakīrti entrusted his trace to Vaiśālī and manifested as born from parents, he must have had a name. When his parents saw this child being born, he possessed this pure virtue; establishing his name based on virtue, he was therefore designated 'Vimalakīrti' (Pure Name). Next came the Tathāgata's seal of praise, along with the admiration and acclaim of worldly people. Because of these three meanings, the name Vimalakīrti was established. Question: All bodhisattvas possess pure virtues; why does Vimalakīrti alone receive this name? Answer: Just as although all bodhisattvas possess benevolence (maitrī), Maitreya takes the virtue of benevolence as his appellation, so it is here as well. Furthermore, this is a householder bodhisattva who dwells among the five dusts without being defiled and abides among various impurities yet is ever pure; hence he specifically receives this name. Question: What were the family and personal names of Vimalakīrti's parents? Answer: Broadly discussing ordinary beings and sages, there are two kinds of parents: ignorance is the father and craving-attachment is the mother; because of delusion and attachment, one receives rebirth—these are called the causal parents of ordinary beings. Although having delusion and attachment, they must rely on a man and a woman as conditions before obtaining birth, which are called the conditioning parents. Buddhas and bodhisattvas also have two kinds of parents: first, provisional and real; second, perfuming—these are called the dharmakāya parents. Real wisdom is empty and still, sharing quiescence with yin; hence it is matched to the mother. The meaning of the provisional is flowing and active, aligning with that yang; hence it is compared to the father. Due to these two wisdoms, the dharmakāya is born; therefore they are called the dharmakāya parents. As for the parents of his physical body, as stated in the \*Foyu-jing\*, Vimalakīrti's family name was Shuo, his personal name was Daxian, of the Wang clan. Another biography states: His surname was Lei, his father's name was Nadi, translated here as 'Zhiji' (Basis of Wisdom). His mother was of the Śākya clan, named Xi, who married at age nineteen. The father married at age twenty-three, and at age twenty-seven, in the city of \*Devarapura\*, she gave birth to Vimalakīrti. Vimalakīrti had a son, whose style was Shansi (Subuddhi), who greatly had the manner of his father. The Buddha bestowed a prophecy upon him that he would become a buddha in the future. There is separately a one-fascicle \*Vimalakīrtiputra-sūtra\*, which may be consulted. > — English (machine translation) (machine translation) - [Previous: 2.22](https://indike.org/pramana/in.bauddha.taisho.1780.2.22) - [Next: 2.24](https://indike.org/pramana/in.bauddha.taisho.1780.2.24) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1780.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1780~en-mt.2.23) — English, machine translation ## Linked texts (1) - [維摩經義疏](https://indike.org/pramana/in.bauddha.taisho.1781.1.16) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1780.2.23](https://indike.org/pramana/in.bauddha.taisho.1780.2.23) · Pramāṇa