淨名玄論 2.13

2.13

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*.