妙法蓮華經玄義 7.135

7.135

不必皆顯本。今作有義者，最初妙覺指初住為本，若初住被加作妙覺，亦指初住為本。初住之前，竪無所指，橫有體用，即指體豈非本耶？又發願故，說壽長遠，如文（云云）。又解，最初之佛，雖無長遠、已今、權實等本迹之可顯，而有體用、教行、理教、事理等本迹之可顯（云云）。若作無義，若最初始成佛，既始得本，未論垂迹，無久迹可發，無久本可顯（云云）。若久成佛，如釋迦之例，以東方為譬。若久此者，即以四方為譬。又久者，十方為譬。若近此者，則減東方為譬。若都無者，則無所譬（云云）。

It is not necessary that all reveal the original source. If we now adopt the position of affirmation: the initial marvelous awakening points to the first stage of abiding as the original source; if one at the first stage of abiding receives empowerment to act as marvelous awakening, that also points to the first stage of abiding as the original source. Prior to the first stage of abiding, vertically there is nothing to point to, but horizontally there are substance and function; how could pointing to the substance not be the original source? Furthermore, because of making vows, he speaks of a long lifespan, as in the text (and so forth). Another explanation: although for the very first buddha there are no original sources and traces such as long-distant versus past-and-present, or provisional versus real, to be revealed, there are nonetheless original sources and traces such as substance and function, teaching and practice, principle and teaching, or phenomena and principle, to be revealed (and so forth). If we adopt the position of negation: if one is truly first enlightened as a buddha, having just attained the original source and not yet having manifested traces, there are no long-past traces to disclose and no long-past original source to reveal (and so forth). If one was enlightened long ago, like the case of Śākyamuni, it is illustrated by the eastern direction. If one was enlightened longer ago than this, it is illustrated by the four directions; if even longer ago, it is illustrated by the ten directions. If more recent than this, it is illustrated by subtracting from the eastern direction. If there are none at all, then there is nothing to illustrate (and so forth).