法華玄義釋籤 1.53

1.53

從「私序王」去章安私序。又為二：先序，次釋序。初又為二：先譚始末，次釋經題。大師序中總以經題含於始末。大師從義，題中義必含於體等；章安從說，說必體等與釋名異，文義因依故復重釋。初文者，法譬二周略而不敘，且寄宿世以為興致，法譬二周得益之徒，莫非往日結緣之輩，以退大流轉故惑寂理而耽無明酒，以失大悲心故迷妙因謂生死曠遠，世尊憐愍接其小機，小尚昧初故猶倒惑，觀宿種故體業付財，妙行復初故現瑞駭動，故此序中「愍斯」之言其意該括。

From "personal preface of the king" onward is Zhang'an's personal preface. This again has two parts: first the preface, and next the explanation of the preface. The first part also has two sections: first discussing the origin and consummation, and next explaining the title of the sūtra. In the Great Master's preface, he holistically included the origin and consummation within the title of the sūtra. The Great Master proceeded from meaning: the meaning within the title necessarily encompasses the essence and so forth. Zhang'an proceeded from exposition: in exposition, the essence and so forth must be distinct from the explanation of the name; because the text and meaning are interdependent, he explains them once again. As for the first passage, it is brief and does not narrate the two cycles of Dharma and parable, but provisionally relies on past lives as the inciting condition: those who attained benefit through the two cycles of Dharma and parable were all none other than people who had forged connections [with the Dharma] in former days. Because they retreated from the Great [Vehicle] and transmigrated, they were deluded regarding the quiescent principle and indulged in the wine of ignorance; because they lost the mind of great compassion, they were confused about the wondrous cause and thought that saṃsāra was vast and far-reaching. The World-Honoured One pitied them and received their small capacities; but the small were still blind to the beginning and so remained inverted and deluded. Observing their past seeds, he recognized their faculties and entrusted them with the wealth; as their wondrous practice returned to the origin, he manifested auspicious signs that shocked and stirred them. Therefore, in this preface, the words "pitying them" comprehensively embrace this intent.