法華文句記 5.32

5.32

「兩則指上兩則指下」者，五佛章門皆須具六，總佛章中但有其四闕第五六，釋迦章中唯闕第一，中間三世佛但各有二。兩指總佛即初二意，兩指釋迦即後二意。然三世章顯實皆云是法，及釋迦章如此兩字並指權是實，故名顯實。何者？在昔施權尚無權名，何況有實？故今開權，權即是實，故云是法皆為佛乘，故知述其施權意在開也。過去佛章於顯實中言兼得人一者，亦應兼理，以上兼字貫之於下，以兼非正，故上文云不及總文顯也。未現亦然。現在佛章從初即是開權顯實，經舍利弗是諸佛下即當總文，故前料簡中云，三世佛章各明教行，後總明人理。準此應先開章云先別次總，所以不先開者，下總文中既無開權之總，唯有顯實一文，故對三世各有權實，總別不便故也。故合在現佛章中共成文足，故云文具也。若爾，何不秖合著現佛章中為四一文，而用為總耶？以經文初自云舍利弗是諸佛等，故知是總。

In "two point upward and two point downward," the headings in the sections on the five buddhas must all possess six. The section on the general buddha contains only four, lacking the fifth and sixth; the section on Śākyamuni lacks only the first; and the buddhas of the intermediate three periods of time each have only two. The two pointing to the general buddha are the first two meanings; the two pointing to Śākyamuni are the latter two meanings. However, in the sections on the three periods of time, the revelation of the real always says "this dharma," and in the section on Śākyamuni, the two words "like this" both point to the provisional being the real; hence it is called revealing the real. Why? In the past when the provisional was deployed, there was not even the name of "provisional," much less "real." Therefore, now opening the provisional, the provisional is precisely the real, hence it says "these dharmas are all for the sake of the buddha vehicle." Thus we know that recounting their deployment of the provisional had the intention of opening it. In the section on the past buddhas, the statement that within the revelation of the real it concurrently encompasses the oneness of persons should also concurrently encompass principle; the word "concurrently" above extends to what follows below. Because being concurrent is not primary, the text above says it is not as apparent as the general text. The future and present are also like this. In the section on the present buddha, from the very beginning it opens the provisional and reveals the real; the sūtra text from "Śāriputra, all these buddhas" downward corresponds to the general text. Therefore, in the preceding evaluation it was said that the sections on the buddhas of the three periods of time each explain the teaching and practice, and afterward generally explain persons and principle. According to this, it should first open the chapter by saying "first the specific, next the general." The reason it does not open it first is that in the subsequent general text there is no general [statement] on opening the provisional, but only a single text on revealing the real; hence, compared to the three periods of time each having provisional and real, it would be inconvenient to divide general and specific. Therefore, combining it into the section on the present buddha to complete the text together, it is said that the text is complete. If so, why not simply combine it into the section on the present buddha as the text of the four onenesses, rather than taking it as the general? Because the beginning of the sūtra text itself says "Śāriputra, all these buddhas" and so forth, we know that it is general.