淨名經關中釋抄 1.7

1.7

第三正釋經題。略分為二。一別。二通。別即維摩法華。通即經之一字。所以名有通別者。略為三義。一約教。如華嚴大品等教異故立名異是為別也。皆是佛說同名為經故為通也。二約行者。如泥洹真法寶眾生種種門入入門異為行別故須別名。同趣涅槃即一理故名通也。三約理者。理是一法名義即多。故云。如天帝釋有種種名。解脫亦爾。多諸名字。名字異故名為別。同是一理故名通也從教起行。從行入理。俱有通別。先明別名。後分人法。所以雙標者。非人無以弘法。非法無以顯人。是即尊其人重其法也。

Third, properly explaining the title of the sūtra. It is briefly divided into two: first, specific; second, general. The specific refers to "Vimalakīrti" or "Lotus"; the general refers to the single word "sūtra". As to why names have the general and the specific, there are briefly three meanings: 1. In terms of teaching: as with the Huayan, Dapin, and so on, because the teachings are different, different titles are established; this is the specific. They are all spoken by the Buddha and equally named "sūtra"; this is the general. 2. In terms of practice: as in the true Dharma-jewel of nirvāṇa, sentient beings enter through various gates, and because the entry gates are different, the practices are distinct, and thus specific names are required; but all tending toward nirvāṇa is a single principle, and thus the name is general. 3. In terms of principle: the principle is a single phenomenon, yet names and meanings are manifold. Hence it is said: "Just as Heavenly Lord Śakra has various names, liberation is also like this, having many names." Because the names are different, they are called specific; because they are the same single principle, they are called general. From the teaching one gives rise to practice; from practice one enters the principle: all possess the general and the specific. First the specific name is explained, and afterwards the person and the Dharma are differentiated. Why are both designated together? Because without the person there is no way to propagate the Dharma, and without the Dharma there is no way to reveal the person; this is indeed to honour the person and esteem the Dharma.