法華文句記 10.111

10.111

其無善因不謗亦墮，因謗墮惡必由得益，如人倒地還從地起，故以正謗接於邪墮。「務當勤習五種行」者，五種法師行也。偈文但云初十五行半頌果報，後四行勸持，準此頌文應云不頌雙指，唯頌雙開雙勸二文。初雙開中，長行文二，事本、本事。今一行半總頌事本，闕劫國等，次頌本事。長行有三，今初一行半頌雙標二人，次二行半明得失，初一行半得，次半行失，次半行重明得，次「其罪」下十行明信毀果報及結會古今。「乃至定謂」等者，此乃不專判於邪外，佛權實教執皆名著。「牛皮」等如《止觀》第五記。以著心著無著教，如牛皮等向日加堅。亡失正法猶如損體，故稟方便教者，於外凡位並未免謗，故有不受不輕圓實之言。

Those without good causes would fall even without slandering; falling into evil destinies by cause of slander certainly leads to attaining benefit, just as a person who falls to the ground gets back up using the ground; hence he uses orthodox slander to catch them from perverse falling. In 'One must diligently practice the five kinds of practices,' these are the practices of the five kinds of dharma-masters. The verse text merely says that the first fifteen and a half stanzas versify the retribution, and the final four stanzas exhort upholding. According to this verse text, one should say that it does not versify the dual pointing, but only versifies the two passages of dual opening and dual exhortation. In the initial dual opening, the prose text is twofold: the historical root and the past deed. Here, one and a half stanzas summarize the historical root, omitting the kalpa, land, and so on; next, it versifies the past deed. The prose has three parts: here, the first one and a half stanzas versify the dual designation of the two persons; the next two and a half stanzas clarify gain and loss: the first one and a half stanzas concern gain, the next half stanza concerns loss, and the next half stanza reclarifies gain; next, the ten stanzas from 'His offense' onward clarify the retribution of faith and slander and conclude by bringing together past and present. In 'down to definitely asserting' and so forth: this does not exclusively judge perverse heterodoxies; clinging to both the provisional and real teachings of the Buddha is called attachment. 'Ox-hide' and so forth is as in the notes to the fifth fascicle of the Great Calming and Contemplation. Attaching with an attached mind to the unattached teaching is like ox-hide hardening further when facing the sun. Losing the correct Dharma is like injuring the body; hence those who receive the skillful-means teaching in the stages of external worldlings have not yet escaped slandering, and therefore there were words not accepting Sadāparibhūta's perfect and real [teaching].