法華文句記 2.121

2.121

次「大品」下引證序中立名無失。故《大品經．序品》云：「釋迦牟尼佛今既現在，為諸菩薩說般若波羅蜜經。」《金光明經．序品》云：「是金光明諸經之王。」《涅槃．純陀品》中純陀自敘云：「我今所有智慧微淺，何能思惟如來涅槃之義。」古經此文元屬〈序品〉，謝公治定乃加純陀哀歎品名。「又云」下重引者，異名同名俱序中唱。「今案」下依經重釋無量義名，以證成序，先列經文以辨今意。次「復次」下，以《無量義》對《普賢觀》以破舊師。初文先出能生，次「所謂」下所生。「今釋」下解釋中有法、譬、合。初先釋上無相。

Next, from “Large Prajñā” below, scriptural evidence is cited to prove that positing the name in the introduction is without error. Thus, the “Introductory Chapter” of the Large Prajñā Sūtra states: “Śākyamuni Buddha, being now present, expounds the Prajñāpāramitā Sūtra for the bodhisattvas.” The “Introductory Chapter” of the Golden Light Sūtra states: “This Golden Light is the king of all sūtras.” In the “Cunda Chapter” of the Nirvāṇa Sūtra, Cunda recounts of himself: “The wisdom I possess now is slight and shallow; how could I contemplate the meaning of the Tathāgata’s nirvāṇa?” In the ancient sūtra, this passage originally belonged to the “Introductory Chapter”; when Lord Xie edited and finalized it, he added the chapter title “Cunda’s Lamentation.” From “It also says” below cites again: both alternate names and identical names are proclaimed in introductions. From “Now examining” below, relying on the sūtra, it re-explains the name “Amitārtha” to corroborate and establish it as an introduction; it first sets forth the sūtra text to discern the present intent. Next, from “Furthermore” below, it contrasts the Amitārtha with the Contemplation of Samantabhadra to refute the old masters. The first text first brings out that which can produce; next, from “The so-called” below is that which is produced. From “Now explaining” below, within the explanation there are principle, metaphor, and application. First, it explains the “signless” above.