法華文句記 1.13

1.13

「序者」下，一部大名已指前釋，一品別號此下略申。叡公亦有二十八品生起次第，今家隨釋準意可知。然品品初通有四意，謂釋名、來意、釋妨、釋文。釋名必須因緣等四；來意、釋妨或有或無。或釋名中即帶來意，有妨須釋何例然耶？又釋名與義更互有無，故釋名一種，或於義前別釋，或帶名以釋義，縱於義前別釋，還將別以貫義。名義若顯則一品可從，故使品品全同部旨，如是釋者，方鏡於迷途；徒自云云，此彼淆混。若得此意，至下易知。

From "The preface" downward: the overarching title of the whole text has already been referred to the previous explanation; the specific title of this single chapter will be briefly set forth below. Master Rui also had a sequential order of arising for the twenty-eight chapters; our school's commentary may be understood by inferring his intent. Now, at the beginning of each chapter there are generally four intents: namely, explaining the name, the reason for coming, resolving objections, and explaining the text. Explaining the name must employ the four [meanings] of conditions and so forth; the reason for coming and resolving objections may or may not be present. Or, within the explanation of the name, the reason for coming is brought along; when there is an objection it must be resolved—how could there be a uniform rule? Furthermore, explaining the name and the meaning mutually include or exclude one another; hence the single item of explaining the name is either explained separately prior to the meaning, or explains the meaning while carrying the name along. Even if it is explained separately prior to the meaning, it still takes the specific to thread through the meaning. If the name and meaning are manifest, then that single chapter can be followed, thereby making each chapter entirely identical with the purport of the whole text. Those who explain in this way can truly serve as a mirror for the lost; merely talking on and on will confuse this and that. If one grasps this intent, what follows will be easy to understand.