法華義疏 1.66

1.66

二、定多少門者，諸舊經師但明五事，此釋傷義無文故不用也。今明凡有六事：一、「如是」謂所聞之法，二、「我聞」謂能聞之人，三、「一時」謂聞法有時，四、辨佛即是教主，五、明聞法之處，六、明與眾共聞；具此六門義乃圓足。又如天親《燈論》偈云「前三明弟子，後三證師說，一切修多羅，法門皆如是」。故知六事出自誠文。前三明弟子者，「如是」謂弟子之信，次句是弟子稱「我」，第三句明聞法有時，從「佛住」以去既標於佛，故知後三句證師說也。

Second, as for the section determining the number: Former sūtra masters explained only five matters, but this explanation impairs the meaning and lacks textual basis, so it is not adopted. Now it is explained that there are six matters in all: 1. 'Thus' refers to the Dharma heard; 2. 'have I heard' refers to the person capable of hearing; 3. 'at one time' refers to the time of hearing the Dharma; 4. identifying the Buddha, who is the master of the teaching; 5. clarifying the location where the Dharma was heard; 6. clarifying hearing it together with the assembly. When these six sections are complete, the meaning is fully accomplished. Furthermore, as Vasubandhu's verse in the Deng lun states: 'The first three clarify the disciple, / The latter three confirm the master's preaching; / For all sūtras, / The dharma-gates are all like this.' Thus we know that the six matters stem from authentic text. 'The first three clarify the disciple': 'thus' refers to the disciple's faith; the next phrase is the disciple calling himself 'I'; the third phrase clarifies that the hearing of the Dharma had a time. From 'the Buddha was dwelling' onward, since it designates the Buddha, we know that the latter three phrases confirm the master's preaching.