法華文句記 1.98

1.98

次約本迹者，文雖未至證信義通，已如前說。又為五：初、通舉十方三世；次、通舉三世；三、獨舉釋尊；四、正約傳詮；五、更明示迹。初二既通，一本難定，故「且約」下，唯指釋迦。次「又阿難」下，約於傳詮，師弟相望義立本迹。「又師弟」下，顯阿難本。故五文中正用第三、第四，顯今如是。初云「橫豎」者，十方為橫、三世名豎。十方諸佛各自有豎，非今文意，故「且約」下的出今佛，過去一本、餘皆屬迹。師弟中亦指久本，餘屬迹中本迹而已。重明者，欲述本地亦為師弟故也。故云「非始今日」，當知空王時亦非阿難本也。

Next, according to origin and traces: although the text has not yet reached the verification of faith, its meaning is broadly applicable, as explained previously. This also has five parts: first, generally citing the ten directions and the three periods of time; second, generally citing the three periods of time; third, exclusively citing Śākyamuni; fourth, directly according to the transmission of what is expounded; fifth, further clarifying the demonstration of traces. Since the first two are general, a single origin is hard to determine; hence from “provisionally relying upon” onward, it points solely to Śākyamuni. Next, from “Furthermore, Ānanda” onward, according to the transmission of what is expounded, master and disciple are viewed in mutual relation to establish origin and traces. From “Furthermore, master and disciple” onward, Ānanda's origin is revealed. Thus among the five texts, the third and fourth are directly used to reveal the present “thus.” The initial mention of “horizontal and vertical” means: the ten directions are horizontal, and the three periods of time are called vertical. The buddhas of the ten directions each have their own vertical dimension, which is not the intention of the present text; hence from “provisionally relying upon” onward, it specifically singles out the present Buddha: the past is the single origin, and all the rest belong to traces. In the case of master and disciple, it also points to the remote origin; the rest belong merely to origin and traces within the traces. Clarifying it again is because he wishes to describe their ground of origin also being master and disciple; hence it says “it does not begin today”; one should know that even at the time of King of Emptiness, it was not Ānanda's fundamental origin.