法華玄義釋籤 3.18

3.18

次「問」下略料簡。初問者，人名既通，何故生善獨得人名？答意者，惡是所破，非所為故不立人名，人能生善，非無惡人。次問者，生善唯在為人，何故令人破惡？答意者，有傍正故得名不同。次約三世中來世是為人者，為人本生其宿善，現種微善當來可生，以當望現故現名宿。若治現惡名為對治，可見。次約凡位者，以四善根內用對於外凡，名內外異。煗法已去，善陰漸生，義當生善。總別念中以無常等治，故云對治。以第一義通初後故，凡位中亦得通用。次約聖位者，見道生理善，脩道治事惡，既純約聖位，故聖位中極方名第一義。次凡聖共立雙非即是內外凡位。

Next, from "Question" onward, is a brief analysis. As for the first question: Since the designation "person" is general, why is it solely producing good that receives the designation "person"? The intended answer is: Evil is what is to be destroyed, not what is to be fostered, so it does not establish the designation of "person"; persons are able to produce good, which does not mean there are no evil persons. As for the next question: Producing good lies only in [the siddhānta for] the person; why does it cause people to destroy evil? The intended answer is: Because there are secondary and primary aspects, they obtain different names. Next, regarding the future life among the three time periods being for the person: For the person, it originally generates their past good; planting subtle good in the present can be brought forth in the future; regarding the present from the standpoint of the future, the present is called "past." If it remedies present evil, it is called the remedy (pratipakṣa), which is evident. Next, regarding the stages of ordinary persons: taking the internal function of the four wholesome roots in contrast with external ordinary persons is called the difference between internal and external. From the heat stage onward, the wholesome aggregates gradually arise, which functionally corresponds to producing good. In the comprehensive and particular [contemplations of] mindfulness, because one remedies them with impermanence and so forth, it is called the remedy. Because the supreme truth pervades the beginning and the end, it can also be generally applied within the stages of ordinary persons. Next, regarding the noble stages: the path of vision generates the good of principle; the path of cultivation remedies the evil of phenomenal affairs. Since this refers purely to noble stages, only the ultimate within the noble stages is called the supreme truth. Next, ordinary persons and noble ones together establish the negation of both, which is just the stages of internal and external ordinary persons.