法華文句記 8.87

8.87

「勸發四意」者，一諸佛護念，二植眾德本，三入正定聚，四發救一切眾生之心。下文亦以四法對開示悟入，雖是迹要，若顯本已即成本要，具如下辨。「喜心有二」者，橫豎二釋，又二：先正釋，次融通。初自二：初豎論隨喜為三：初即權而實，次「即於」下雙非，雙非雖不異於向實，更能解實即雙非故。初「於一念」者，非唯經於一念時須，指一心法名為一念。「信佛知見」者，於初心中深信妙理，此理是已佛知見境，境非權實，故曰雙非；以理望聞，聞淺理深，故名為豎。此即初隨喜位相也。三「又能」下於向雙非復更雙照，事理圓融即名祕藏。「具煩惱」下雖未入品，亦可通證，具煩惱性能知故也。煩惱望藏，藏深惑淺故亦名豎。次「又若聞」下橫論隨喜者，還秖指向不二權實，故云「若聞」等。四法橫論以釋隨喜，謂一心，二法，三說，四人。初言「心」者，即以一心望於餘心，名之為橫。此中一心無復餘心，故下文云「即橫而豎」。「及一切法」者，以一切心望一切法，亦名為橫。一心一法皆橫緣故，法純是心，心純是法，故下結云「橫即是豎」。此中自云皆是佛法，佛法理合橫豎不二。

Regarding "arousing the four intentions": first, being mindfully protected by all buddhas; second, planting roots of many virtues; third, entering the stage of correct determination; and fourth, arousing the mind to save all sentient beings. Later, the text also matches the four dharmas with opening, revealing, awakening to, and entering. Although these are essentials of the traces, once the origin is revealed, they become essentials of the origin, as explained in detail below. Regarding "the joyful mind has two": these are horizontal and vertical interpretations. This again has two parts: first, the correct explanation; next, their integration. The first itself has two: first, discussing sympathetic joy vertically in three [steps]: first, identity with the provisional being the real; next, under "identity with", double negation—although double negation is not distinct from the preceding reality, it is because one can further understand reality to be double negation. In the first, "in a single moment of thought": this does not merely refer to passing through the span of a single moment of thought; it refers to the dharma of the one mind, termed "a single moment of thought." "Believing in the buddha-knowledge and vision": in the initial mind, deeply believing in the wondrous principle. This principle is already the realm of the buddha-knowledge and vision; since the realm is neither provisional nor real, it is called double negation. When viewing hearing against principle, hearing is shallow while principle is deep; hence it is called vertical. This is the characteristic of the first stage of sympathetic joy. Third, under "further capable of": toward the preceding double negation, one further double illuminates; the complete integration of phenomena and principle is termed the secret storehouse. Under "possessing afflictions": although one has not yet entered the ranks, one may also have general realization, because possessing the nature of afflictions, one is capable of knowing. When viewing afflictions against the storehouse, the storehouse is deep while delusion is shallow; hence it is also called vertical. Next, under "moreover, if one hears", discussing sympathetic joy horizontally: this still points solely to the aforementioned non-duality of the provisional and the real; hence it says "if one hears", and so forth. The four dharmas are discussed horizontally to explain sympathetic joy: namely, first, mind; second, dharmas; third, exposition; and fourth, persons. First, "mind": looking from one mind to other minds is called horizontal. In this, the one mind has no other minds; hence the subsequent text states: "identity with the horizontal is the vertical." "And all dharmas": looking from all minds to all dharmas is also called horizontal. Because the one mind and the one dharma are both horizontally related, dharmas are purely mind, and mind is purely dharmas; hence the concluding statement below says: "the horizontal is precisely the vertical." Here it naturally says they are all the Buddha Dharma; the principle of the Buddha Dharma must be non-dual in horizontal and vertical.