法華文句記 2.93

2.93

次釋別序（入第三卷文句）。「別序」者，望通得名，且約當教相望為言。佛及弟子經前經後二文可知。又若從如來最後遺囑，則通序唯通、別序唯別。若如來出世來至今經對昔辨者，此之別序意別而兼通，通敘昔故唯在今經；通序文通而意別，別在今故諸經通爾。若直就昔論通別者，通序文通而義通，部含諸教故，亦有義通而意別，別在諸味故；別序文別而義別，不關他部故，如持鉢合蓋事在當經；亦有義別而意通，通諸教故。又亦可通序文通而義別，隨部對教多少別故；別序文別而義通，通敘部內教多少故，為欲遍通通別故爾。二序相對其名自分，於今經中言通敘昔者，說法則重敘出生，放光則漸頓俱照，唯有華地專表斯典意密未宣，入定乃義兼開合，眾喜則悅動殊昔約昔異今，疑念乃雙緣過現猶預於當，答問則廣敘三同通收一代，經意既遠序亦異常，是故他經直爾發起。

Next is the explanation of the specific preface (entering the third fascicle of the Words and Phrases). "Specific preface" receives its name in contrast to the general, spoken tentatively in contrast within the relevant teaching. The two passages concerning the Buddha and his disciples before and after the sūtra can be understood. Furthermore, if viewed from the Tathāgata's final bequest, then the general preface is solely general and the specific preface is solely specific. If viewed from the Tathāgata's appearance in the world down to the present sūtra in contrast to the past, the intent of this specific preface is specific yet also partakes of the general, because broadly recounting the past pertains solely to the present sūtra; the text of the general preface is general yet its intent is specific, its specificity lying in the present, which is universally true across all sūtras. If one discusses general and specific straightforwardly in terms of the past: the text of the general preface is general and its meaning is general, because the section encompasses the various teachings; yet it also has a meaning that is general while its intent is specific, its specificity lying in the various flavors; the text of the specific preface is specific and its meaning is specific, having no relation to other sections, like holding the bowl and joining the palms, matters pertaining to the sūtra at hand; yet it also has a meaning that is specific while its intent is general, because it extends through the various teachings. Furthermore, the text of the general preface may be general while its intent is specific, because the teachings matched to it differ in number according to the section; and the text of the specific preface may be specific while its intent is general, because it broadly recounts the number of teachings within the section, which is so in order to pervade both general and specific. The two prefaces set against each other naturally divide their designations. In the present sūtra, that it is said to broadly recount the past means: expounding the Dharma reiterates emergence; emitting light illuminates both gradual and sudden; only the raining of flowers and the shaking of the earth exclusively symbolize this scripture, its hidden meaning not yet declared; entering samādhi encompasses both opening and combining in meaning; the rejoicing of the assembly is an elation and stirring surpassing the past, distinguishing the past from the present; doubts and thoughts engage both past and present, hesitating about the future; answering questions broadly recounts the three identities, comprehensively gathering the teachings of an entire lifetime. Since the sūtra's intent is profound and far-reaching, its preface is also extraordinary; therefore other sūtras merely initiate [the discourse] directly.