法華遊意 1.151

1.151

四、具義多少門者，眾經立名多小無定，或一義立名，或二義立名，或三義標名。一義立名者，或但人、但法、但處、但時、但事、但喻。但人者，《提謂》之流；但法者，如《涅槃》之例；但處者，如《楞伽》也，此翻為度處；但時者，即《時非時經》也；但事者，謂《枯樹經》等也；但喻者，《金光明》等也。二義立名者，或法譬雙舉，如《妙法蓮花》；或人法俱題，如《維摩詰不思議解脫》等也。三義立名者，如《勝鬘師子吼一乘大方便》，勝鬘者謂為人名也，師子吼謂喻名，一乘大方便即法名也。

Fourth, the section on having more or fewer meanings: among the various sūtras, whether the establishment of titles has more or fewer [meanings] is not fixed; either a title is established with one meaning, or a title is established with two meanings, or a title is marked with three meanings. Regarding establishing a title with one meaning: it is either only a person, only a dharma, only a place, only a time, only an event, or only a metaphor. 'Only a person' is of the class of the Trapuṣasūtra; 'only a dharma' is like the example of the Nirvāṇasūtra; 'only a place' is like the Laṅkāvatārasūtra—this is translated as 'the place of crossing over'; 'only a time' is the Sūtra on Time and Non-Time; 'only an event' refers to the Withered Tree Sūtra and the like; 'only a metaphor' is the Suvarṇaprabhāsasūtra and the like. Regarding establishing a title with two meanings: either dharma and metaphor are both brought forward, as in the Saddharmapuṇḍarīka; or person and dharma are both inscribed in the title, as in the Vimalakīrtinirdeśa-acintyavimokṣa and the like. Regarding establishing a title with three meanings: it is like the Śrīmālādevī-siṃhanāda-ekayāna-mahāvaipulya; 'Śrīmālā' refers to the name of the person, 'siṃhanāda' refers to the metaphorical name, and 'ekayāna-mahāvaipulya' is the name of the dharma.