法華文句記 10.89

10.89

「功德」者下辯異也。初指初品之初，指第五十人。今謂五品之上指此六根，同名功德、高下永別，法師之功德故云法師功德。「內外莊嚴」等者，兩重解之，初正約六根，次「又從」下更進寄真位，即此相似至初住時普現色身，乃至極位節節皆以初功為本。「五根亦然」者，入真位時六根皆有內外二嚴，見聞十界而為外化，餘三準知，色等亦然。又若以相似普現色身為言，則可通於似位也。次「讀誦」下例餘師者，此五法師皆生似解，此且須置真位普現色身，退取似位為今功德，五師五品真似不同，故名世界。

Regarding 'merits' downward, this distinguishes the difference. First, it refers to the beginning of the initial stage, referring to the fiftieth person. Now we say: above the five stages, this refers to the six sense faculties; though identically named 'merit', their heights are utterly distinct. Because they are the merits of the Dharma master, it is called the merits of the Dharma master. Regarding 'internal and external adornments', etc., this is explained in two layers: first, directly in terms of the six sense faculties; next, from 'furthermore, proceeding from...' downward, it further advances to lodge in the true stages, namely that when this resemblance reaches the initial dwelling, it universally manifests physical bodies, and up to the ultimate stage, each and every step takes the initial merit as its root. Regarding 'the [other] five faculties are also like this', upon entering the true stages, all six sense faculties possess both internal and external adornments: seeing and hearing the ten realms serves as external conversion; the remaining three can be known accordingly, and form and so forth are also like this. Furthermore, if speaking in terms of universally manifesting physical bodies in resemblance, then it can apply to the stage of resemblance. Next, from 'reading and reciting' downward, which exemplifies the remaining masters: these five Dharma masters all generate resemblance understanding; for now, setting aside the universal manifestation of physical bodies of the true stages, we step back to take the stage of resemblance as the present merits. Because the five masters and the five stages differ in truth and resemblance, it is called mundane.