妙法蓮華經玄贊 1.36

1.36

論說〈序品〉有七種成就，成就者具足圓滿之義，欲明序中具足七義，七義圓滿餘經無故。一序分成就，始述通由具圓滿故，山城圓滿表勝餘故偏得序名，實七皆序。二眾成就，「與大比丘眾」下是，一數、二行、三攝功德、四威儀如法住圓滿，勝餘經故。三如來欲說法時至成就，「為諸菩薩說大乘經」下是，先說《無量義經》具十七名，勝餘經故。四所依說法隨順威儀住成就，「佛說此經已結跏趺坐」下是。依止定、器、眾生世間，此三種法餘經無故。五依止說因成就，「爾時佛放眉間光」下是，見能照、照境、所照等事生希有心，餘經無故。六大眾生現前欲聞法成就，「爾時彌勒菩薩作是念」下是，雖問一人多人欲聞生希有心，餘經無故。七文殊師利答成就，以宿命智現見過去因果相，成就十種事如現在前，是故能答，餘經無故。七中分二，初二通序，後五別序。通序有五：一總顯已聞，二說教時，三說教主，四所化處，五所被機，此入眾成，序成但四，「如是我聞」即為初也，為令生信顯已聞故。論本但說序二成就：一者城，二者山。此二處勝與餘經別，所以偏說；聞時及佛不異餘經，雖經具有不別標勝。

The treatise says that the "Introductory Chapter" has seven kinds of accomplishment. "Accomplishment" means being fully complete and perfect; this is intended to make clear that within the preface, seven meanings are fully present, and these seven meanings are complete in a way found in no other sūtra. First is the accomplishment of the introductory section, because it recounts from the beginning the general context completely and perfectly; the completeness of the mountain and the city illustrates its supremacy over others, which is why it specifically receives the name "introduction," though in reality all seven are introductory. Second is the accomplishment of the assembly, which is from "together with a great assembly of monks" onward: first in number, second in practice, third in gathering virtue, and fourth in their deportment abiding in accordance with the Dharma being complete, surpassing other sūtras. Third is the accomplishment of the time when the Tathāgata wishes to preach the Dharma having arrived, which is from "he preached for the bodhisattvas a Mahāyāna sūtra" onward; having previously preached the Anantanirdeśa-sūtra, which possesses seventeen names, this surpasses other sūtras. Fourth is the accomplishment of the support for preaching the Dharma and abiding in harmonious deportment, which is from "when the Buddha had preached this sūtra, he sat cross-legged" onward; it relies upon the world of concentration, the vessel world, and the world of sentient beings—these three kinds of phenomena are absent in other sūtras. Fifth is the accomplishment of the basis and cause of preaching, which is from "at that time the Buddha emitted a light from between his eyebrows" onward; seeing the matters of the illuminator, the field illuminated, and what is illuminated, they generate a mind of rare wonder, which is absent in other sūtras. Sixth is the accomplishment of the great assembly being present before him and wishing to hear the Dharma, which is from "at that time Maitreya Bodhisattva had this thought" onward; although one person asks, many people wish to hear and generate a mind of rare wonder, which is absent in other sūtras. Seventh is the accomplishment of Mañjuśrī's reply: by means of the knowledge of past lives, he directly sees the signs of past causes and fruits, accomplishing ten kinds of matters as if right before his eyes; therefore he is able to reply, which is absent in other sūtras. Among the seven, there are two divisions: the first two are the general introduction, and the latter five are the particular introduction. The general introduction has five [elements]: first, generally revealing that it has been heard; second, the time the teaching was spoken; third, the master of the teaching; fourth, the place of conversion; fifth, the capacities to be addressed. This enters into the accomplishment of the assembly; the introductory accomplishment has only four. "Thus have I heard" is the first, because it reveals that it has been heard in order to generate faith. The base treatise speaks only of two accomplishments in the introduction: the first is the city, and the second is the mountain. These two locations are supreme and distinct from other sūtras, which is why they are specifically mentioned; the hearing, the time, and the Buddha do not differ from other sūtras, so although the sūtra possesses them, their supremacy is not specifically indicated.