維摩經義疏 1.11

1.11

第二、次釋本名。由體不二之理故起無二之智，由無二之智故能適化無方，以適化無方故施教非一，施教非一故稱謂不同，則知不二之理為立名之本。前釋其名本，今次論其本名不同，略明二種：一總釋眾教、二別解此經。總釋眾教凡有五門：立名不同門一。眾聖敷教說經，凡有二種：一者宜說不別立名，如《大品》等，九十章內無有侍者問名、如來答題。良以一部明波若事顯，即知是波若經，不繁別立。二者說經亦立名字，如云「此經名為大般涅槃」。良由名義未彰，故須別立。此立名不立名一雙也。就立名之內，復有二種：一佛自立，如云「為諸聲聞說大乘經，名妙法蓮華」。二待問方立，如《金剛般若》待善吉問名，如來始答。此謂自他一雙也。就自立名內復有二種：一序品已立，如《金光明》之流。二正說方立，眾經多爾。此序正一雙也。待問立名復有二種：一說經未竟，隨一義說即立名字，如《小般若》等。二說經究竟方始立名，即此經是也。謂前後一雙也。就說經竟立名復有二種：一者但立一名，眾經多爾。二者立於多稱，《淨名》之流，故云「一名維摩詰經、二名不思議解脫」。此一多一雙也。眾經雖曠，立名略有十種。問：《華嚴》一部，何故文無立名？答：此經凡十萬偈，傳譯未盡，立名當在後也。于闐國有《龍樹傳》云「《華嚴》凡有三本：大本有三千大千世界微塵偈一四天下微塵品，次本有四十九萬八千八百偈一千二百品，此二品並在龍宮，龍樹不誦出也；唯誦下本十萬偈三十六品。」此世唯有三萬六千偈三十四品，故知《華嚴》名在後分矣。菩提流支云「佛滅度六百年，龍樹從海宮將出也。」

Second, next is the explanation of the original titles. Because of the principle of the non-dual essence, non-dual wisdom arises; because of non-dual wisdom, one can adapt transformations without fixed direction; because one adapts transformations without fixed direction, the bestowal of teachings is not singular; because the bestowal of teachings is not singular, their appellations differ. Thus we know that the principle of non-duality is the root for establishing titles. Previously the root of titles was explained; now we discuss the differences in the original titles, briefly explaining two points: first, a general explanation of the various teachings; second, a specific explanation of this sūtra. In the general explanation of the various teachings there are five sections. Section one: Differences in establishing titles. When the various holy ones spread the teaching and expounded the sūtras, there were two kinds: First, it was appropriate to preach without separately establishing a title, as in the Large Prajñāpāramitā and others, where within ninety chapters there is neither an attendant asking for a title nor the Tathāgata answering with one. Truly, because the matters of prajñā are clearly clarified throughout the entire work, one immediately knows it is a prajñā sūtra, without the complication of establishing a separate one. Second, when preaching a sūtra, a name was also established, such as saying: "This sūtra is named the Mahāparinirvāṇa." Truly, because the name and meaning were not yet evident, it had to be separately established. This is the pair of "establishing a title and not establishing a title." Within establishing a title, there are further two kinds: first, established by the Buddha himself, as in saying: "[I] preach the Mahāyāna sūtra for all the śrāvakas, named the Lotus of the Wonderful Dharma"; second, established only after awaiting an inquiry, as in the Diamond Prajñā awaiting Subhūti's asking for a name before the Tathāgata answered. This is called the pair of "self and other." Within titles established by oneself, there are further two kinds: first, already established in the introductory chapter, like the Golden Light and its kind; second, established only in the main exposition, as is true of most sūtras. This is the pair of "introductory and main." Within titles established after awaiting an inquiry, there are further two kinds: first, before the preaching of the sūtra is completed, a title is established in accordance with the exposition of a single meaning, as in the Small Prajñā and others; second, a title is established only after the preaching of the sūtra is brought to completion, which is the case with this sūtra. These are called the pair of "before and after." Within titles established upon completing the preaching of the sūtra, there are further two kinds: first, establishing only one name, as is true of most sūtras; second, establishing multiple designations, of the type of the Jingming, which says: "One name is the Vimalakīrti Sūtra; the second name is the Inconceivable Liberation." This is the pair of "one and many." Although the various sūtras are vast, their establishment of titles has roughly ten kinds. Question: Why is there no title established in the text of the entire Avataṃsaka? Answer: This sūtra originally had one hundred thousand verses, and its transmission and translation are not yet complete; the establishment of its title must be in the later part. In the kingdom of Khotan, there is a Biography of Nāgārjuna which says: "The Avataṃsaka has three recensions in all: the extensive recension has as many verses as the dust motes in a trichiliocosm and as many chapters as the dust motes in one four-continent world; the middling recension has 498,800 verses and 1,200 chapters; both of these recensions are in the dragon palace, and Nāgārjuna did not recite them forth; he only recited the concise recension of 100,000 verses and thirty-six chapters." In this world there are only 36,000 verses and thirty-four chapters; thus we know that the title of the Avataṃsaka is in the later section. Bodhiruci said: "Six hundred years after the Buddha's parinirvāṇa, Nāgārjuna brought it out from the ocean palace."