法華文句記 1.26

1.26

「天親」下，次引今論有七功德、五示現等，以例分章。七功德者，論云：「此法門初第一品明七種功德成就：一者序成就。二者眾成就。三者從為諸菩薩說大乘經去，欲說時至成就。若說《無量義經》，即欲說《法華》時至也。四從說是經去，名所說法隨順威儀住成就，以入定故名威儀住。五從放光去，名依止說因成就，由放光故見他土說。六從彌勒疑念去，名大眾欲聞法現前成就，由問故答，故云欲聞。七從文殊答問去，名答問成就。」論云：「於序成就，又有二種，一者、一切法門中勝，謂如是等」，驗知論主全許一部為法門中勝，方指如是等為一切法門中勝，一切法門即一代教，不然如何消釋一切之言？既一代教中最為其上，具如〈藥王品〉中歎教文也。下六成就各有分節。五示現者，論亦云五分：一歎法勝妙分。二從吾從成佛去，歎法師功德分。三從爾時眾中去，智眾定疑分。四從佛告舍利弗去，定記分。五從舍利弗諸佛出五濁去，斷疑分。

From 'Vasubandhu' onward, next it cites that the present commentary (*Saddharmapuṇḍarīkôpadeśa*) has seven consummations of merit, five manifestations, and so forth, to serve as examples of dividing into sections. Regarding the seven merits, the commentary says: 'The very first chapter of this Dharma-gate clarifies seven kinds of consummations of merit: first is the consummation of the preface. Second is the consummation of the assembly. Third, from preaching the Mahāyāna sūtra for the bodhisattvas onward, is the consummation of the arrival of the time when he wishes to preach; if he preached the *Sūtra of Immeasurable Meanings*, that is the arrival of the time when he wishes to preach the *Lotus Sūtra*. Fourth, from having preached this sūtra onward, is named the consummation of abiding in deportment in accord with the preached Dharma, because entering samādhi is called abiding in deportment. Fifth, from emitting the light onward, is named the consummation of relying on the cause of preaching, because by emitting light one sees the preaching in other lands. Sixth, from Maitreya's doubtful thought onward, is named the consummation of the great assembly wishing to hear the Dharma being manifest before them; because of asking, there is answering, hence it says wishing to hear. Seventh, from Mañjuśrī answering the question onward, is named the consummation of answering the question.' The commentary says: 'In the consummation of the preface, there are again two kinds: first, supreme among all Dharma-gates, namely [the words] "Thus [have I heard]" and so on.' By this we verify that the author of the commentary fully acknowledged this single work to be supreme among Dharma-gates before designating 'Thus' and so on as supreme among all Dharma-gates; 'all Dharma-gates' refers to the teachings of the entire lifetime; otherwise, how could one explain the word 'all'? Since it is the highest among the teachings of the entire lifetime, it is fully as in the text praising the teaching in the 'Medicine King Chapter'. The six consummations below each have their divisions. As for the five manifestations, the commentary also speaks of five divisions: first is the division praising the supreme wondrousness of the Dharma. Second, from 'Since I became a Buddha' onward, is the division praising the merit of the Dharma teacher. Third, from 'At that time in the assembly' onward, is the division where the assembly of the wise resolves their doubts. Fourth, from 'The Buddha told Śāriputra' onward, is the division of fixing predictions. Fifth, from 'Śāriputra, the Buddhas appear in the five defilements' onward, is the division of cutting off doubt.