法華文句記 10.73

10.73

次「雖二」下却覆收入，若本若迹皆以三千方顯稱理之妙事也。三「如此」下結者，秖是收束向來事理不二而二等同名一隨。「如來」下釋喜，先寄時約人以斥迹權，故四十餘年及七方便，非至今經不會方便無以顯本，望彼不聞故慶我得聞。次「慶我」下正釋喜。三「以凡夫心」下，明喜心相，由聞故知、因知生見，唯佛知佛久遠之壽，唯佛見佛久證實理，聞佛聞顯與佛不殊，入觀行位。「如此」下結觀相，亦是橫竪不二意也。究竟法界義通橫竪，應云深廣，但是言略。「廣無涯」等者，通歎橫竪，無可與彼、無等同者，故重云「無等等」。亦應結云是名為喜，文無者略。「佛今」下結成品名，除事理疑故名對治。

Next, from “although dual” onward, it gathers back in: whether origin or traces, both rely on the three thousand [realms] to reveal the wondrous phenomena that accord with principle. Third, the conclusion from “such as this” onward simply gathers together the previously mentioned non-dual yet dual phenomenon and principle, collectively terming them a single “accordance.” From “the Tathāgata” onward, it explains “rejoicing”: it first draws upon time and refers to persons to reprove the provisional traces; hence the forty-odd years and the seven skillful means, had one not arrived at the present sūtra to converge the skillful means, there would be no way to reveal the origin. Looking toward those who did not hear it, one therefore celebrates that I have attained hearing it. Next, from “celebrating that I” onward, it directly explains rejoicing. Third, from “with the mind of an ordinary person” onward, it clarifies the mental aspect of rejoicing: due to hearing, one knows; because of knowing, views arise. Only a buddha knows a buddha's long and distant life span; only a buddha sees a buddha's long-realized true principle. Hearing what the Buddha heard and revealed is no different from a buddha, entering the rank of contemplation practice. From “such as this” onward, it concludes the contemplation aspect, which is also the meaning of the non-duality of horizontal and vertical. The ultimate Dharma realm in meaning extends through horizontal and vertical; it should say profound and vast, but this is merely an abbreviation. “Vast without boundary” and so forth generally praises the horizontal and vertical: nothing can be compared to it, nothing is equal to it, hence it says again “peerless (asamasama).” It should also conclude by saying “this is named rejoicing”; that the text lacks it is an omission. From “the Buddha now” onward, it concludes forming the chapter title: eliminating doubts regarding phenomenon and principle is therefore named counteractive.