維摩經義疏 1.16

1.16

因無因門二。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。略有四種：一從生處立名，如天趣故名為天，餘道亦爾。二從相貌受稱，如有黑白長短等相，即以為目。三從過失得名，如賊盜之流。四從德行為目，如法師之類也。無因緣立名者，《涅槃經》云「低羅婆夷，名為食油，實不食油。」是為無因強立名字。河西道朗云：「低羅婆夷，此云䴏雀。」維摩立名，具有二義：一者據法身而言，體絕百非、形超四句，故名相斯絕；但為出處眾生，強立名字，故是無因緣強立名也。問：法身絕名、物惑有字，即是因緣，何名強立？答：法身不可名，而為法身立名，故是無因緣強立名耳。若就物惑立名，名因惑立，即是有於因緣。故一名之內含二義也。次明有因緣立名者，若無因立名，此據法身；有因立名，就於應迹。維摩既託質毘耶、現從父母，必有名字。以其生時具有淨德，依德立名，故號淨名。次即如來印嘆，兼世人嗟美，以有二義，故立淨名。問：一切菩薩皆有淨德，何故維摩獨受其名？答：如諸大士雖皆有慈，彌勒即以慈德為稱，今亦然矣。又此是在家菩薩，示同塵俗而心栖累表，世所希有，故偏受斯名。舊傳云「《佛喻經》說淨名姓王氏」。別傳云「姓雷氏，祖名大仙。父曰娜提，此云智慕。母姓釋氏，字喜，年十九嫁。父年二十三婚，至二十七，於提婆羅城內生淨名。淨名有子，字曰善思，甚有父風，如來授記未來作佛。」吉藏未得彼經文也。

Second, the section on having a cause versus having no cause. In general discussion of assigning names, there are broadly two kinds: first, having a causal condition; second, lacking a causal condition. As for those having a causal condition, since names are numerous, the causal conditions are not singular. Briefly, there are four kinds: first, establishing a name based on place of birth, as the heavenly destiny is therefore named "heaven," and likewise for the remaining destinies; second, receiving a title based on physical appearance, as when there are features such as black, white, long, or short, which are taken as the designation; third, deriving a name from faults and transgressions, such as the class of thieves and robbers; fourth, being designated according to virtuous conduct, such as the category of Dharma master. As for establishing a name without a causal condition, the Nirvāṇa Sūtra says: "The tailapāyikā is named 'oil-drinker', yet in truth it does not drink oil." This is an arbitrary assignment of a name without a cause. Dao Lang of Hexi said: "Tailapāyikā means a swallow here." Establishing the name of Vimalakīrti possesses both meanings: First, speaking in terms of the dharmakāya, its essence is beyond the hundred negations and its form transcends the four propositions; therefore names and marks are utterly cut off. It is merely for the sake of sentient beings across various realms that a name is arbitrarily established; thus it is an arbitrary assignment of a name without a causal condition. Question: If the dharmakāya is beyond names while the delusions of beings have words, this is precisely a causal condition; why call it arbitrarily established? Answer: The dharmakāya cannot be named, yet a name is established for the dharmakāya; therefore it is merely an arbitrary assignment of a name without a causal condition. If establishing a name in relation to the delusions of beings, the name is established due to delusion, which indeed has a causal condition. Thus within a single name, two meanings are contained. Next, explaining the establishment of a name with a causal condition: establishing a name without a cause applies to the dharmakāya; establishing a name with a cause relates to the responsive traces. Since Vimalakīrti entrusted his physical form to Vaiśālī and manifested as born from parents, he necessarily had a name. Because at his birth he was fully endowed with pure virtue, a name was established based on virtue; hence he was called Jingming ("Pure Name"). Next, the Tathāgata sealed and praised him, and the worldly people extolled and lauded him; having these two senses, the name Jingming was established. Question: All bodhisattvas possess pure virtue; why did Vimalakīrti alone receive this name? Answer: Just as although all mahāsattvas possess benevolence (maitrī), Maitreya takes the virtue of benevolence as his title, so it is here. Furthermore, this was a lay bodhisattva who manifested identity with worldly dust while his mind dwelt beyond entanglements, something rare in the world; thus he exclusively received this name. An old tradition says: "The Foyu jing states that Jingming's surname was Wang." Another tradition says: "His surname was Lei, his grandfather was named Daxian (Maharṣi). His father was called Nadi, translated here as Zhimu ('Wisdom-Adorer'). His mother's surname was Śākya, personal name Xi, married at age nineteen. His father married at age twenty-three, and at twenty-seven, within the city of Devala, he gave birth to Jingming. Jingming had a son named Shansi ('Good Thought'), who greatly possessed his father's manner; the Tathāgata conferred upon him a prediction of future Buddhahood." Jizang has not yet obtained the text of that sūtra.