法華文句記 10.67

10.67

初世界中文先略釋名，次廣釋，三總結。以初貫後故先釋名，初文先隨、次喜。初釋隨中事理秖是權實異名，了此權實即非權實故無二無別，即隨順開權顯實之事理也。次廣釋釋喜中言「己人」者，還是迹中事理之力，理有事故故能慶人，事有理故故能自慶。又不二而二，故慶己他，二而不二故了非己他。次「聞深」下再釋中，亦先釋隨具權實功德。次「慶己有智慧」下，又再釋喜具悲智功德。雖曰慶己正為利他，雖曰慶人正為顯己，故云有智及有慈悲，以自聞經復能教他，故悲智具足方乃名喜。況聞經之始行願俱時，故一句一偈自他俱益。今此初心專立自行，亦以願力而慶彼耳。「權實」下結前兩意共立品名。權實結隨、智斷結喜，慈悲即化他，化他屬解脫，解脫即屬斷，且以自他事理慶喜故屬世界。

First, in the mundane [siddhānta], the text first briefly explains the name, next extensively explains it, and third concludes generally. Because the beginning runs through the end, the name is explained first. In the initial passage, “accordance” comes first and “rejoicing” next. In the initial explanation of “accordance,” phenomenon and principle are merely different names for the provisional and the real; understanding this provisional and real is immediately not provisional and real, and thus there is no duality and no distinction, which is precisely according with the phenomenon and principle of opening the provisional and revealing the real. Next, in the extensive explanation of “rejoicing,” the words “oneself and others” are also the power of phenomenon and principle within the traces: because principle possesses phenomenon, one can celebrate others; because phenomenon possesses principle, one can celebrate oneself. Furthermore, non-dual yet dual, one therefore celebrates oneself and others; dual yet non-dual, one therefore understands that there is neither oneself nor others. Next, in the re-explanation from “hearing the profound” onward, it also first explains “accordance” as possessing the merits of the provisional and the real. Next, from “celebrating that oneself possesses wisdom” onward, it again explains “rejoicing” as possessing the merits of compassion and wisdom. Although it speaks of celebrating oneself, this is specifically for the benefit of others; although it speaks of celebrating others, this is specifically for revealing oneself. Hence it says possessing wisdom and possessing compassion: because one has oneself heard the sūtra and can also teach others, only when compassion and wisdom are complete is it called rejoicing. What is more, at the very beginning of hearing the sūtra, practice and vow are simultaneous; hence a single phrase or a single verse benefits both oneself and others. Now, this initial mind specifically establishes one's own practice, yet it also celebrates the other through the power of vows. From “provisional and real” onward, it concludes the preceding two meanings to establish the chapter title together: provisional and real conclude “accordance”; wisdom and severance conclude “rejoicing.” Compassion is transforming others; transforming others belongs to vimokṣa; vimokṣa belongs to severance. Celebrating and rejoicing with the phenomenon and principle of oneself and others for the time being belongs to the mundane [siddhānta].