法華文句記 5.75

5.75

過去佛章，初二行正施三也，名施為開。初一行略頌上三一，文中以教人理三兼得行者，具有二意，一者通兼，既有餘三豈無於行；二者別兼，即以佛道二字兼之，所趣是理、能趣是行。初一行半總約五乘中乃以人行兼教一者，既有人行必有所稟，即是教也。此中以七方便為異方便者，以藏人不同衍門故成永異，餘文多用，今通用者未同圓來，並名為異。「若有」下二行開菩薩乘中進退兩釋者，亦有二義，五乘之稱但在鹿苑，七方便名通於三味，六度之行不局一教，故可通三，以三藏為本故云兼通別也。「何者」下釋出三教六度行相，非相非無相次第行者，雙非即是所斯故也。亦應次第出於三諦行相，然以相無相共論，即三諦也。又入地三諦無復論開，然菩薩乘中亦云於昔聞教已成教一者，若菩薩不開，何須引昔令成教一？故凡云昔者，皆具二意：一者在昔聞權，二者昔已曾開。今正語昔聞權者，昔開已竟皆成佛道，初義準化儀說，次意準開竟說，下去諸乘一一皆然，往佛亦爾。二乘文中有人理行，不云兼教者秖是文略，前菩薩文亦以三兼一。

In the chapter on past buddhas, the first two verses directly provide the three [vehicles]; provision is designated as opening. The first single verse briefly summarizes the previous "three are one." In the text, that teaching, person, and principle also take in practice has two meanings: first, general inclusion—since there are the other three, how could practice be absent?; second, specific inclusion—namely, the two characters "Buddha Path" include it, where that which is headed toward is the principle and that which is able to head toward it is practice. In the first verse and a half, which broadly relates to the five vehicles, person and practice also take in the oneness of the teaching: since there are person and practice, there must be that which is received, which is the teaching. Here, the seven skillful means are taken as "divergent skillful means": because the persons of the Tripiṭaka [teaching] are not the same as the Mahāyāna portal, they become eternally divergent; this is widely used in other passages, and here it is applied generally, meaning that whatever has not yet converged with the perfect is collectively called "divergent." In the two verses from "if there are" onward that open the bodhisattva vehicle, the two interpretations of progressive and non-progressive also have two meanings: the designation "five vehicles" exists only in the Deer Park; the name "seven skillful means" pervades the three flavors; and the practice of the six perfections is not confined to one teaching, so it can pervade all three, taking the Tripiṭaka as the base, and thus is said to combine the shared and separate [teachings]. From "why is this" onward, it explains the features of practice of the six perfections in the three teachings: the practice that proceeds sequentially through neither-characteristics nor non-characteristics is because double-negation is precisely that which is torn away. It should also sequentially set forth the features of practice of the three truths; yet discussing characteristics and non-characteristics together is precisely the three truths. Furthermore, once entering the stages, the three truths no longer admit discussion of opening; however, in the bodhisattva vehicle it is also said that having heard the teaching in the past has already formed the oneness of the teaching: if bodhisattvas were not opened, why would it be necessary to invoke the past to make them accomplish the oneness of the teaching? Therefore, wherever "the past" is spoken of, both meanings are present: first, hearing the provisional in the past; second, having already been opened in the past. Now it directly speaks of those who heard the provisional in the past: once opened in the past, they all achieve the Buddha Path. The first meaning is spoken according to the method of conversion; the second meaning is spoken according to the completion of opening; and so on for each of the various vehicles below, and likewise for past buddhas. In the text on the two vehicles there are person, principle, and practice, and not mentioning the teaching is simply an abbreviation of the text; the preceding text on bodhisattvas also used the three to include the one.