法華文句記 5.151

5.151

「昔真」等者，昔真指理、昔成指果，昔羅漢等既皆是實，並得真成，今三乘俱斥則二義並失，故云「竟知何在」。「又三乘同學一道」等者，此即重述通三乘疑，既同一理證真不殊，真雖不殊，菩薩於昔已曾得記，若已得記，何故而今並斥為方便？若俱方便昔不應別，故云何意有別？故疑今昔，若二若三若理若行，既並方便失本實證，何得不疑？前文多處通斥三教，此中但斥藏通二者，一者三乘同證真諦，二者此兩教證俱權。若更約別者，當教論中自有真實，既帶方便初後行殊，通皆聞斥是亦生疑。「如是妙法」者，具如《釋籤》中，故云秖是權實法耳。次「如三世」者下引同中，文具兩解，前約為實施權，後約開權顯實。又初文約教三權一實，次又約理故有權有實為權、權實不二為實，此第二釋秖是顯前實教之理，即是權實不二。「經云懸遠」等者，若準此劫六四二萬，望下梵天百八十劫空無有佛，仍未為遠。彌勒佛後第十五減，九百九十五佛次第出興，應無此說。「夫方便可是權假」者，意明前教可是權施，據佛本懷雖非虛妄，以實望假故云權假，施已復廢終歸真實，今已說實故勸勿疑。「舊從」去更敘舊解，前雖略破非無一途，故復引之令知同異。「若樂著諸欲」至「互簡非耳」者，凡小俱捨方堪授記。

Regarding "The former truth..." and so forth: the former truth refers to the principle, and the former realization refers to the fruit. Since the former arhats and so forth were all real and all attained true realization, now that the three vehicles are all rebuked, both meanings are lost; hence it says "where ultimately can it be found?" Regarding "Furthermore, the three vehicles study the one path together" and so forth: this restates the doubt shared by the three vehicles. Since they share the one principle, their realization of the truth does not differ; although the truth does not differ, bodhisattvas had already received prophecies in the past. If they had already received prophecies, why are they now all rebuked as skillful means? If all are skillful means, there should not have been distinctions in the past; hence it says, why was there a distinction? Therefore, doubting past and present, whether two or three, whether principle or practice, since all are skillful means and lose their original real realization, how could they not doubt? The preceding text in many places generally rebuked the three teachings; here it only rebukes the two, the Tripiṭaka and Shared teachings: first, because the three vehicles equally realize the true truth; second, because the realizations of these two teachings are both provisional. If further considered according to the Separate teaching, within its own doctrinal discourse there is intrinsically the real; yet since it brings along skillful means and its initial and later practices differ, all who hear it being rebuked also give rise to doubt. Regarding "such wondrous dharma": it is fully explained in the *Shìqiān*; hence it is said to simply be the provisional and real dharmas. Next, below "as the three periods of time," in citing parallels, the text contains two interpretations: the first is based on setting up the provisional for the sake of the real; the latter is based on opening the provisional and revealing the real. Furthermore, the first passage is in terms of teaching: three provisional and one real; next it is in terms of principle: having provisional and real is provisional, while provisional and real being non-dual is real. This second interpretation merely clarifies the principle of the preceding real teaching, which is the non-duality of provisional and real. Regarding "The sūtra says: 'Distant and remote'" and so forth: if based on this kalpa's 6,420,000 [years], looking down to the Brahmā heaven's 180 kalpas being empty of any buddha, it is still not considered distant. In the fifteenth decrement after Maitreya Buddha, 995 buddhas will appear in succession, so there should be no such statement. Regarding "Skillful means may be provisional and temporary": the intention is to clarify that the former teachings may be provisional implementations. Based on the Buddha's original intention, although not false, looking at the temporary from the perspective of the real, they are termed provisional and temporary. Having implemented them, they are then discarded, ultimately returning to the real. Now that he has already expounded the real, he urges them not to doubt. From "The old [master] from..." onward, it further recounts old interpretations; although previously briefly refuted, they are not without a certain line of reasoning, so they are cited again to make known their agreements and differences. From "If one delights in attachment to various desires" to "mutually excluding errors": only when both ordinary persons and the small [vehicle] are relinquished are they fit to receive prophecy.