法華經義記 1.17

1.17

若汎論眾經標題差別不同，略述所見可有五種。何者？一者單法標經；二者單人標經；三者人、法兩標；四者但譬標經；五者法、譬雙舉。單法者，則是大般涅槃者圓極佛果之法，故知單以果法標經名也。人標經者，則是《四天王經》、《樹提伽經》也。人、法兩存者，即是《維摩》、《勝鬘經》也。但譬標經者，即是《成實》所云《斧柯喻經》也。法、譬雙舉者，即是此《法華經》，上出妙法，下出蓮花為譬，緣此得雙顯因果之義。夫水陸所生類雜無限，今的取水生蓮花以譬因果者，此花不有則已，有則花實必俱，用此俱義譬此經因果雙說也。

If we broadly discuss the differences among the titles of various sūtras, what is seen can be briefly stated as having five types. What are they? First, sūtras titled by dharma alone; second, sūtras titled by person alone; third, sūtras titled by both person and dharma; fourth, sūtras titled by metaphor alone; fifth, sūtras presenting both dharma and metaphor. Those titled by dharma alone are like the *Mahāparinirvāṇa [Sūtra]*, which is the dharma of the complete, ultimate Buddha-fruition; hence we know that it names the sūtra by the fruition-dharma alone. Sūtras titled by person are the *Caturmahārāja Sūtra* and the *Jyotika Sūtra*. Those retaining both person and dharma are the *Vimalakīrti* and *Śrīmālā Sūtras*. Those titled by metaphor alone are the *Axe-Handle Parable Sūtra* mentioned in the *Tattvasiddhi*. Those presenting both dharma and metaphor are like this *Lotus Sūtra*: above, it sets forth 'sublime dharma', and below, it sets forth 'lotus' as a metaphor; through this, it can doubly reveal the meaning of cause and fruition. Now, the varieties born of water and land are mixed and boundless; here, specifically selecting the water-born lotus to illustrate cause and fruition is because if this flower does not exist, that is all, but if it exists, the flower and the fruit are necessarily simultaneous. By using this meaning of simultaneity, it illustrates this sūtra's dual exposition of cause and fruition.