淨名玄論 2.11

2.11

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.