法華文句記 1.85

1.85

先釋序中，先對辨通別，次正釋通序。初文又二：先分二文，次正辨異。中云「通序通諸教」者，亦可云通序通諸部，別序別一部；亦可云通序通諸經，別序別一教。今經部教唯在一教，故且以教對經言之。又通序名通而體別，別序事別而義通，義通故通有別序，體別故別在今經，故知今經通別俱別別在佛乘，以如是等不關諸經，方可得名正家之序。正名序家之正，故一家相承三段可識。故釋如是竟一部炳然，不然豈有送客之序而敘遊山，禪祖碑文而譚律頌，故須摩頂至足皆是一身，豈以通途之言能消通別二序？若不異者，發起徒施。於中先標離合。云「或五六七」者，五者如文，合佛及處；六則離佛及處；七則離我與聞。

First, in explaining the preface: first, contrasting and distinguishing general and specific; next, properly explaining the general preface. The first text also has two parts: first, dividing into two texts; next, properly distinguishing their differences. In that, the statement "The general preface is common to all teachings" can also be stated as: the general preface is common to all divisions, and the specific preface is specific to a single division; it can also be stated as: the general preface is common to all sūtras, and the specific preface is specific to a single teaching. In the present sūtra, division and teaching reside solely in a single teaching; hence for now we speak by contrasting teaching with sūtra. Furthermore, the general preface has a general name but a specific substance, while the specific preface has specific events but a general meaning. Because the meaning is general, there is generally a specific preface; because the substance is specific, it is specifically in the present sūtra. Thus we know that in the present sūtra both general and specific are specific, and their specificity lies in the Buddha-vehicle. Since "Thus" and so forth do not concern other sūtras, only then can it be called the preface of this authentic school. To authenticate the name as the main body of this preface, the three sections handed down in our school can thus be recognized. Therefore, when the explanation of "Thus" is completed, the entire work is brilliantly clear. Were it not so, how could a preface seeing off a guest describe roaming a mountain, or an epitaph for a Chan patriarch discourse on vinaya verses? Therefore, from rubbing the crown of the head to the feet, all must be a single body. How could common expressions settle the general and specific prefaces? If they were not different, their initiation would be in vain. Within this, [the text] first marks the division and combination. Where it says "either five, six, or seven": five is according to the text, combining the Buddha and the place; six separates the Buddha and the place; seven separates the "I" and "heard".