法華文句記 1.60

1.60

言「後五百歲」者，若準《毘尼母論》，直列五百，云：第一百年解脫堅固，第二百年禪定堅固，第三百年持戒堅固，第四百年多聞堅固，第五百年布施堅固。言後五百最後百耳。有人云：準《大集》有五五百，第一乃至第四同前，唯第五五百云鬪諍堅固。言後五百者，最後五百也。若單論五百，猶在正法。雖出論文其理稍壅，然五五百且從一往，末法之初冥利不無，且據大教可流行時，故云五百。故序等三莫非感應。

Regarding the phrase 'in the latter five hundred years': if based on the *Vinayamātṛkā-śāstra*, it simply lists five hundred [years], saying: in the first hundred years liberation is firm; in the second hundred years dhyāna concentration is firm; in the third hundred years observing precepts is firm; in the fourth hundred years broad learning is firm; in the fifth hundred years generosity is firm. The phrase 'latter five hundred' merely means the final hundred. Some say that based on the *Mahāsaṃnipāta*, there are five five-hundred-year periods: the first through the fourth are the same as above, and only the fifth five-hundred is called 'strife and disputation are firm.' The phrase 'latter five hundred' refers to the final five hundred. If one discusses merely five hundred, it is still within the True Dharma. Although based on a treatise, its principle is somewhat obstructed. However, the five five-hundreds are taken for now as a broad assertion; at the beginning of the Degenerate Dharma, covert benefit is not absent; it provisionally refers to the time when the Great Teaching can be circulated, and hence it is called 'five hundred.' Therefore, none of the three—the preface and the others—fails to be stimulus and response.