妙法蓮華經玄義 1.216

1.216

夫教本應機，機宜不同，故部部別異。金口梵聲，通是佛說。故通、別二名也。約行者，泥洹真法寶，眾生以種種門入。如五百比丘各說身因，佛言：無非正說。三十二菩薩各入不二法門，文殊稱善。《大論》明阿那波那皆是摩訶衍，以不可得故。當知，從行則別，所契則同。求那跋摩云：「諸論各異端，修行理無二」（云云）。約理者，理則不二，名字非一。《智度》云：「般若是一法，佛說種種名。」《大經》云：「解脫亦爾」多諸名字，如天帝釋有千種名。名異故別，理一故通。

Now, the teachings originally respond to spiritual capacities. Because the capacities and suitabilities differ, each section differs. The golden mouth and the brahma sound are all generally the Buddha's preaching; hence there are the two names, general and specific. In terms of practice: nirvāṇa is the true jewel of the Dharma; sentient beings enter it through various gates. For example, the five hundred monks each stated the cause of the body, and the Buddha said none of them failed to be correct expositions; the thirty-two bodhisattvas each entered the dharma-gate of non-duality, and Mañjuśrī praised them as good; the *Mahāprajñāpāramitopadeśa* clarifies that mindfulness of breathing (ānāpāna) is entirely the Mahāyāna, because it is ungraspable. One should know that in terms of practice it is specific, while that which is realized is identical. Guṇavarman said: "The various treatises have different positions, but in practice the principle is not dual" (and so forth). In terms of principle: principle is non-dual, while names are not single. The *Dazhidulun* states: "Prajñā is one dharma, yet the Buddha expounded it under various names." The *Mahāparinirvāṇa-sūtra* states: "Liberation is also like this," having many names, just as the heavenly emperor Śakra has a thousand names. Because the names differ, it is specific; because the principle is one, it is general.