法華玄論 10.67

10.67

有人言：一切善法不出十善，始自不殺及不邪見。持一不殺戒，以不盜等九事莊嚴之，則一一善皆具十善，十善便成百善。此百善有自行、化他、讚嘆、隨喜，故成四百。將此四百配五種法師，五種法師各有四百，合成二千善。此二千善各有上中下三品，便成六千。但三根用強，故有千二百；三根用弱，故有八百也。評曰：此釋意具五種法師乃具六千耳，一一法師無六千也。而經云若讀誦乃至書寫者，不必要具五師方有六千，能讀能解如說修行亦得六千。但此義難明，未可專釋也。

Someone said: All wholesome dharmas do not go beyond the ten good deeds, beginning from not killing to not holding wrong views. If one maintains the single precept against killing and adorns it with the other nine matters such as not stealing, then each and every wholesome deed will be endowed with the ten good deeds, and the ten good deeds become one hundred good deeds. These one hundred good deeds have practicing for oneself, transforming others, praising, and rejoicing in accord, thus making four hundred. Matching these four hundred with the five kinds of dharma masters, each of the five kinds of dharma masters has four hundred, combining to make two thousand good deeds. These two thousand good deeds each have three grades—superior, middling, and inferior—thus making six thousand. But because the function of three faculties is strong, they have twelve hundred [merits]; because the function of three faculties is weak, they have eight hundred. Critique: The meaning of this explanation is that only when fully endowed with the five kinds of dharma masters does one possess the six thousand; a single dharma master does not have six thousand. Yet the sūtra says that if one reads, recites, or even copies, it is not necessary to be fully endowed with all five masters to have the six thousand; one who can read, understand, and cultivate practice in accordance with the teaching also obtains the six thousand. However, this meaning is difficult to clarify and cannot be interpreted conclusively.