佛說盂蘭盆經疏 2.5

2.5

二、解本文。解本文分三：一序分、二正宗分、三流通分。以三分之興，彌天高判，冥符西域，今古同遵。初序分中，諸經多有二序：一、證信序，謂如是之法，我從佛聞。標記說時說處分明，大眾同聞非謬，以為證據令總信受。經無豐約，非信不傳，繇是經初必須證信。故《智度論》云「說時方人，令生信故。」二、發起序，發明信起正宗之法。如《淨名》寶蓋、《法華》毫光之類。然證信亦云通序，諸經皆同故。亦云經後序，佛說法時而未有故。發起亦云別序，諸經各別故。亦云經前序，佛先自發起，方說正宗故。

Second, explaining the main text. Explaining the main text is divided into three parts: 1. The introductory section; 2. The central section; 3. The dissemination section. As the rise of the three sections was loftily determined by [Dao'an, whose fame] filled heaven, it subtly coincided with the Western Regions, and has been honored equally in ancient and modern times.

Within the first introductory section, sūtras mostly have two introductions: 1. The introduction verifying faith: namely, that 'such a dharma as this, I heard from the Buddha.' It clearly marks the time of preaching and the place of preaching, and that the great assembly heard it together without error, serving as evidence to cause all to have faith and accept it. Whether a sūtra is extensive or brief, without faith it cannot be transmitted; for this reason, the beginning of a sūtra must verify faith. Therefore, the *Mahāprajñāpāramitopadeśa* says: 'Stating the time, place, and persons is to give rise to faith.' 2. The initiating introduction: bringing to light and giving rise to faith in the dharma of the central doctrine. Such as the jeweled canopy in the *Vimalakīrti-nirdeśa* or the ray of light from between the brows in the *Lotus Sūtra*. However, the verification of faith is also called the general introduction, because all sūtras share it; it is also called the post-sūtra introduction, because it did not exist when the Buddha preached the dharma. The initiating introduction is also called the particular introduction, because sūtras differ; it is also called the pre-sūtra introduction, because the Buddha first initiates it himself and only then preaches the central doctrine.