法華文句記 7.131

7.131

「領所不及」者，舉迦葉之不及，顯餘類之有分。又出迦葉之不及，示迦葉之遍領。又示迦葉之遍領，則知一攝一切。於中先列，次「所以者何」下釋。釋意者，若但述二乘，秖應從中草題品，於所領外更述不及，令知如向所例意也。又說不能盡之言，寄之以明不盡，佛說不盡況迦葉耶？此中先敘佛意，佛意既遍驗領有窮。次「那忽」下責其齊教通貫諸句，「不道」下正述不及。「退進」等者，以二乘位望上為進、望下為退。十界各各自有因果，不由次第故名為橫，一人漸起亦得為豎，今取雜起及具有邊，但得為橫。又以多人次第相望及法淺深亦得為豎，人人各住亦得為橫。「七方便豎」者，若七人各七先後相望，七人各一大小相望，七人傳入七人入實俱得名豎。「又三世名亦橫亦豎」者，世世遍於十方十界亦名為橫，如是品類皆從諸味八教調熟，方於今日與迦葉等或同或別，未聞遍領故佛示之。

Regarding 'expressing what falls short': adducing Kāśyapa's falling short reveals that other classes have their share. Moreover, bringing out Kāśyapa's falling short shows Kāśyapa's universal understanding. And showing Kāśyapa's universal understanding makes known that one encompasses all. Therein it first enumerates, and next, from 'Why is this?' onward, explains. The intended meaning of the explanation is: if it only endorsed the two vehicles, it should merely take its chapter title from the intermediate herb; endorsing what fell short beyond what was understood causes one to know the intent of the preceding analogy. Moreover, the words 'spoken inexhaustibly' are utilized to clarify inexhaustibility; the Buddha cannot speak exhaustively, how much less could Kāśyapa? Herein it first recounts the Buddha's intention: since the Buddha's intention is universal, it proves that understanding has its limits. Next, from 'how could he suddenly' onward rebukes the leveling of teachings running through all lines; from 'not speaking' onward directly endorses falling short. Regarding 'retreat and advance', etc.: with the ranks of the two vehicles, looking upward is advance, and looking downward is retreat. The ten realms each have their own causes and effects, not proceeding in sequence; hence it is called horizontal. When a single person arises gradually, it can also be vertical. Now taking the side of mixed arising and simultaneous possession, it can only be horizontal. Moreover, looking sequentially at multiple persons and the shallow and deep of dharmas can also be vertical; each person abiding individually can also be horizontal. Regarding 'the verticality of the seven skillful means': if the seven persons each have seven [levels] looking to earlier and later, the seven persons each have one [level] looking at Great and Small, and the seven persons progressively enter [the truth] or the seven persons enter the real, all can be called vertical. Regarding 'moreover, the names of the three periods of time are both horizontal and vertical': through lifetimes pervading the ten directions and ten realms is also called horizontal; classes such as these are all matured through the various flavors and eight teachings, and only on this day are they identical with or distinct from Kāśyapa and the others. Not having heard them universally understood, the Buddha therefore reveals it.