法華遊意 1.149

1.149

二、立名不同門者，眾經或佛自立名，或待弟子發問然後方立，或序品之中預前立名，或正說之內方始立名字，或隨說一義即立名字，或說一經竟最後制名，或一經之內但標一題，或一經之內立於多名，或有眾經立於一名字，或有一部無別立名，立名不同略有五雙十義，具如《淨名玄義》已廣述之。今此《法花》是佛於正說中自立名字。若依經，佛但立一名；若《法花論》，明一部始終有十七種名字，如彼廣說也。

Second, the section on differences in establishing titles: among the various sūtras, either the Buddha established the title himself, or he awaited a disciple's question and only then established it; or he established the title beforehand within the introductory chapter, or only began to establish the title within the main discourse; or he established a title according to a single meaning as it was spoken, or only designated the title at the very end after finishing the exposition of a sūtra; or only a single title was marked within a single sūtra, or multiple titles were established within a single sūtra; or multiple sūtras were established under a single title, or a whole text lacked a separate title established for it. These differences in establishing titles comprise, in brief, five pairs and ten meanings, which have already been extensively set forth in the Xuan yi of the Vimalakīrtinirdeśa. Now, this Lotus Sūtra is one in which the Buddha established the title himself within the main discourse. If one relies on the sūtra, the Buddha established only one title; if one relies on the Saddharmapuṇḍarīkopadeśa, it explains that throughout this single work from beginning to end there are seventeen kinds of titles, as extensively explained therein.