大乘義章 1.27

1.27

第一釋名。所言經者，就喻名法。聖人言說能貫諸法，如經持緯，故名為經。經隨義別，故有十二。十二名者，謂修多羅、祇夜、伽陀乃至末後優婆提舍。修多羅者，是外國語，此翻名綖。聖人言說，能貫諸法，如誕貫華，故名為綖，與前經義大況相似。第二祇夜，此翻名為重誦偈也。以偈重誦修多羅中所說法義，故名祇夜。第三名為和伽羅那，此名授記。行因得果，目之為記；聖說示人，故稱為授。第四伽陀，此翻名為不重頌偈，直以偈言顯示諸法，故名伽陀。第五名為憂陀那經，此翻名為無問自說，不由諮請而自宣唱，故名無問自說經也。第六名為尼陀那經，此翻名為因緣經也，籍現事緣而有所說，名因緣經。第七名為阿波陀那經，此名譬喻，如《百喻》等立喻顯法，名譬喻經。第八名為伊帝越多伽經，此名本事，宣說他人往古之事，故云本事。第九名為周陀伽經，此名本生，陳已往報，稱曰本生。第十名為毘佛略經，此名方廣，理正曰方、義備名廣，教從旨因，名方廣經。若依小乘，語正稱方、言多曰廣。第十一者名阿浮陀達摩；此翻名為未曾有經；青牛行鉢、白狗聽法、諸天身量、大地動等，曠古希奇，名未曾有。說此希事，名未曾有經。第十二者名優婆提舍，此名論義，問答辨理，名論義經。名義如是。

First, explaining the names. As for what is called a sūtra (jing): the dharma is named by way of metaphor. The speech of the sage can string together all dharmas, just as a warp holds the weft; hence it is called a scripture (jing). Because scriptures differ according to meaning, there are twelve. The twelve names are: sūtra, geya, gāthā, down to the final upadeśa. 'Sūtra' is a foreign word; here it is translated as 'thread' (xian). The speech of the sage can string together all dharmas, just as a cord strings together flowers; hence it is called a thread, which is broadly similar in meaning to the aforementioned 'scripture'. Second, 'geya': here this is translated as 'reiterative verse' (chongsong ji). Because it reiterates in verse the meaning of the Dharma spoken in the sūtras, it is called geya. Third is named 'vyākaraṇa': here this is called 'prediction' (shouji). Practicing the cause and attaining the fruit is termed 'marking' (ji); when the sage speaks to reveal it to others, it is called 'bestowal' (shou). Fourth, 'gāthā': here this is translated as 'non-reiterative verse' (buchongsong ji). Expressing dharmas directly in poetic verses, it is called gāthā. Fifth is named the 'udāna' sūtras: here this is translated as 'spontaneous discourse' (wuwen zishuo). Because it is proclaimed spontaneously without being asked or requested, it is called 'sūtras spoken without being asked'. Sixth is named the 'nidāna' sūtras: here this is translated as 'causes and conditions' (yinyuan). Relying on present circumstances to deliver an exposition, they are called nidāna sūtras. Seventh is named the 'avadāna' sūtras: this means 'parable' (piyu). Setting up metaphors to clarify dharmas, as in the Hundred Parables and the like, they are called parable sūtras. Eighth is named the 'itivṛttaka' sūtras: this means 'ancient events' (benshi). Proclaiming the past events of others, they are called itivṛttaka. Ninth is named the 'jātaka' sūtras: this means 'past lives' (bensheng). Recounting one's own past retributions, they are termed jātaka. Tenth is named the 'vaipulya' sūtras: this means 'correct and extensive' (fangguang). When principle is correct, it is called 'square/correct' (fang); when the meaning is complete, it is called 'broad/extensive' (guang). Because the teaching follows the intent and causes, they are called vaipulya sūtras. If according to the Hīnayāna, correct speech is called fang, and voluminous words are called guang. Eleventh is named 'adbhutadharma': here this is translated as 'unprecedented' (weicengyou). Blue bulls carrying bowls, white dogs listening to the Dharma, the bodily stature of the devas, the shaking of the great earth, and so forth—rare and miraculous throughout antiquity—are called unprecedented. Explaining these rare events, they are called adbhutadharma sūtras. Twelfth is named 'upadeśa': this means 'doctrinal exposition' (lunyi). Distinguishing principles through question and answer, they are called doctrinal exposition sūtras. The names and their meanings are such.