法華文句記 9.113

9.113

三「豎廣橫略」者，《華嚴》且約入法界邊，及從初住終至十地名為豎入，經四十二位故名為廣，且約不用六方便邊故名橫略，方便對實故名為橫。若準廣論行願、佛身佛土、相好名字，身土四句主伴十方，亦是橫廣。然自在大豎中論橫，故云橫略。此述一化遍歷五味，味味諸教，教教相望故名橫廣。從初至後處處得入，故名豎廣。本迹二門無不入實，又名豎廣。又亦應言若本若迹皆論久遠，三世益物永永不窮，亦名豎廣；三世化中八教相入，故名橫廣。況復放光橫敘他土諸菩薩行，答問豎敘過去化儀，三周三節說領述記，復得名為橫廣豎廣，並是如來巧順物宜稱適當會。當知此廣何殊彼廣，況彼豎廣義含橫廣，故顯密不同說時未至，凡有施設語不同耳。

Third, regarding "vertically broad and horizontally brief": in the Huayan, taking temporarily the aspect of entering the dharma realm and going from the first aboding to the tenth ground is called vertical entrance; because it traverses forty-two stages, it is called broad. Taking temporarily the aspect of not employing the six skillful means, it is called horizontally brief; because skillful means are paired with the real, they are called horizontal. If, based on a broad treatment, one discusses practices and vows, the buddha-bodies and buddha-lands, marks and characteristics, names and titles, the four propositions of body and land, and the hosts and companions throughout the ten directions, this is also horizontally broad. However, speaking of the horizontal within the great vertical, it is therefore called horizontally brief. Here, it describes a single teaching pervasively traversing the five flavors, with the various teachings flavor by flavor; the teachings viewed against each other are called horizontally broad. From the beginning to the end, everywhere there is entrance, so it is called vertically broad. In both gates of origin and traces there is none that does not enter the real, which is also called vertically broad. Furthermore, one should also say: whether origin or traces, both discuss the distant past, benefiting beings throughout the three times perpetually without end, which is also called vertically broad; and within the conversions of the three times, the eight teachings mutually interpenetrate, so it is called horizontally broad. What is more, emitting light horizontally recounts the bodhisattva practices of other lands, and answering questions vertically recounts the conversion rituals of the past; the three cycles and three sections of preaching, understanding, confirming, and conferring prophecy can again be named horizontally broad and vertically broad. All of these are the Tathāgata skillfully according with what is fitting for beings, matching what is appropriate to the assembly. One should know: how does this breadth differ from that breadth? Furthermore, that vertical breadth implicitly contains horizontal breadth. Therefore, manifestation and concealment differ, the time for preaching had not yet arrived, and wherever there was a provisional setup, the words merely differed.