法華文句記 1.88

1.88

次「又如是」下，廣釋。先釋「如是」。初因緣中世界即是歡喜，故云不諍，諸佛皆然未足別顯；若約今經，先施次開方名不諍，事在約教故今未論。今引諸佛以異顯同，亦世界義。「舉時方」者，如是可信良有時方，即說如是得益時處，方則崛山猶通於昔，時顯別味令處非通，即生實信，方是今經為人悉也。「阿漚」者，阿無、漚有，一切外經以二字為首，以其所計此二為本，部內所明不出所計，故立如是對破外人不如不是。故準下約教外典全無，故云破惡。《百論》云：「外曰：汝指何為善法耶？內曰：惡止善作。外曰：汝經有過初不吉故；我經不爾，初後皆吉。內曰：凡一切法有於三種，謂自、他、共。以汝吉法無自等故，故我先破有無自生及他、共等。」故計有無為自他等，名之為惡，故我經先止。

Next, from "Furthermore, 'Thus'" downward, the extensive explanation. First, explaining "Thus". First, in causes and conditions, the mundane [siddhānta] is joy, hence it says "non-contentious". That all Buddhas are thus is not yet sufficient to show specificity; if in terms of the present sūtra, first bestowing and then opening is properly named non-contentious. This matter concerns classification according to teaching, so it is not discussed now. Now, citing all Buddhas to reveal identity through difference is also the meaning of the mundane. "Raising the time and place": that "Thus" can be believed in is truly because there are time and place, which are the time and place where benefit was attained by speaking "Thus". As for the place, Mount Gṛdhrakūṭa was still shared with the past; the time reveals the distinct flavor, causing the place not to be shared; this immediately generates true faith, and only this is the individual [siddhānta] of the present sūtra. "A and ou": a is non-existence, ou is existence. All non-Buddhist scriptures take these two characters as their beginning, because what they posit takes these two as the root; what is clarified within their texts does not go beyond what they posit. Therefore "Thus" is established to directly refute non-Buddhists as neither "like" nor "right". Therefore, in accord with what follows regarding classification of teachings, non-Buddhist classics lack it entirely; hence it is called destroying evil. The Śata-śāstra states: "The non-Buddhist asks: 'What do you point to as good dharmas?' The insider answers: 'Halting evil and performing good.' The non-Buddhist asks: 'Your sūtras have faults, because the beginning is not auspicious; our scriptures are not like this, being auspicious at the beginning and the end.' The insider answers: 'All dharmas whatsoever have three kinds, namely self, other, and both. Since your auspicious dharma lacks self and so forth, we first refute existence, non-existence, self-arising, as well as other-arising and both-arising, etc.'" Therefore, positing existence and non-existence as self, other, and so on is named evil; hence our sūtras first halt it.