法華文句記 9.170

9.170

「若但」下約修性縱、橫、不縱不橫以判圓別者，即是約教，於中先別、次圓，後以藏通況之。言「修縱性橫」者，非圓妙也。性德之名名通別教，別教雖有性德之語，三皆在性而不互融，故成別義。若三皆在修，前後而得，道理成縱，具如《止觀》第三及記。故知今經不說縱橫，若性若修三皆圓妙（云云）。「又法華」下明本迹也。先正示同異，爾前非不明圓三佛，但與法華迹門義同，非今品之三如來也，故云「永異」。

From "If merely" below, evaluating the perfect and the separate teachings in terms of cultivation and nature as vertical, horizontal, or neither vertical nor horizontal is done in terms of the teachings; herein, the separate comes first, the perfect second, and then they are compared with the Tripiṭaka and common teachings. Stating that "cultivation is vertical and nature is horizontal" is not the perfect and wondrous. The name "nature-virtue" applies generally to the separate teaching. Although the separate teaching has the expression "nature-virtue," all three remain in nature without mutual integration, and thus constitute the meaning of the separate. If all three remain in cultivation and are attained sequentially, the principle becomes vertical, fully as in the third fascicle of the Great Calming and Contemplation and its commentary. Hence we know that the present sūtra does not speak of vertical and horizontal: whether nature or cultivation, all three are perfect and wondrous (and so on). From "Furthermore, the Lotus" below clarifies origin and traces. First, it directly indicates the similarities and differences: prior to this it was not that the perfect three buddhas were not clarified, but they were only identical in meaning to the trace gate of the Lotus Sūtra, not the three Tathāgatas of the present chapter; hence it says "eternally distinct."