維摩經略疏垂裕記 3.95

3.95

二、答因，二：初、分科敘意。「互相涉入」者，橫歷諸行皆竪窮心源，竪窮心源亦橫收諸行，故云不得相離。「故前」下，前作橫說，後作竪說也。「廣長至表此」者，荊溪云：廣表於橫、長表於竪。並現於蓋，正表相資，橫竪不二而橫而竪。又十方諸佛以表於橫，諸佛說法亦可表竪，並在蓋中，不二亦然。「須更互帖釋」者，所釋經文須達文旨。若經文橫論，即須竪義帖釋；若經文竪辨，即須橫義帖釋。廣長相在，身土亦然，故表不二。

Second, answering regarding the cause, in two [parts]: first, dividing the sections and recounting the intention. Regarding "mutually entering each other," horizontally traversing all practices vertically exhausts the source of the mind, and vertically exhausting the source of the mind also horizontally gathers all practices; hence it says they cannot be separated from each other. From "Therefore formerly" onwards, previously it made a horizontal explanation, and later a vertical explanation. Regarding "wide and long up to expressing this," Jingxi says: "Wide" expresses the horizontal, and "long" expresses the vertical. Both appearing on the canopy precisely expresses mutual assistance: horizontal and vertical are non-dual, yet horizontal and vertical. Furthermore, the buddhas of the ten directions express the horizontal, and the buddhas preaching the Dharma can also express the vertical; both residing in the canopy, their non-duality is also thus. Regarding "one must alternately apply and explain," in explaining the sūtra text one must penetrate the purport of the text. If the sūtra text discusses horizontally, one must apply the vertical meaning to explain it; if the sūtra text distinguishes vertically, one must apply the horizontal meaning to explain it. Wide and long contain each other; body and land are also thus; hence they express non-duality.