法華義疏 1.67

1.67

三、序來意門者，立此六事凡有三意：一、為生信，「如是」即是信也。下之五句為生信，故《智度論》云「說時、方、人，令生信故。時謂一時，方即住處，人謂阿難與佛及同聞眾」。故此三事攝前五門，以有時方人故所傳可信。二者、立此六事為簡外道。外道經初皆標阿傴二字，如來教首六事貫初，三者為欲異論，弟子造論歸敬三寶，如來之經六事在初也。

Third, the section on the intent behind establishing [the preface]: Establishing these six matters has three intents in all: First, to generate faith. 'Thus' is precisely faith. The five phrases below it are for generating faith; therefore, the Dazhidulun states: 'Speaking of time, direction, and persons is to cause faith to arise. Time refers to "at one time"; direction is the dwelling place; persons refers to Ānanda, the Buddha, and the assembly who heard it together.' Thus these three matters subsume the previous five sections; because there are time, place, and persons, what has been transmitted is trustworthy. Second, establishing these six matters is to differentiate [the Buddhist teachings] from non-Buddhists. At the head of non-Buddhist scriptures, the two words *oṃ* and *atha* are marked; at the head of the Tathāgata's teaching, the six matters run through the beginning. Third, it is intended to differ from treatises: when disciples compose treatises, they take refuge in and pay homage to the Three Jewels; in the Tathāgata's scriptures, the six matters stand at the beginning.