法華文句記 10.15

10.15

釋不滅有損中為二：初釋唱由，次以四悉帖釋損益，此中且寄應佛以釋。「由此眾生」至「二善損而不生」者，由不唱滅，懈怠之徒真中二善俱不生長，見思已生尚自不斷，別惑未生安能令斷？惑不斷故，唯能損於真中二善。已生未生等具如《止觀》第七記中料簡。次「若依」至「第一義」者，以四悉檀帖釋唱滅，是故唱滅有四悉益。由唱滅故善生惡滅，故分四悉以對善惡。「第一義滅未生」等者，第一義悉能見中道、能破無明，是故無明名未生惡。「對治滅已生惡」者，凡對治言皆治現惡。「世界生未生善」者，樂欲在初，期心遠故，如聞法生喜則細善當生。又世界是陰入，陰入若轉法身則顯，是故法身名未生善。又樂欲時善根未生，亦由此生名生未生。「為人生已生善」者，真諦望中名已生善，縱使未生望中乃遠，從近名「已」。「又世界滅已生惡」者，從近更釋，但除現計，此則可知。「對治滅未生」者，治道長故。「如禪五陰」下釋向世界，如修禪時為滅欲惡，故色陰起能滅欲陰，以界望界名為世界，故欲界陰名已生惡。準此，無色除色、空除三界、中滅變易，於當位陰皆名已生，脩上滅下名滅已生。對治治未，文無重釋，但治名雖同通至等覺。《大經》優婆塞眾中云：常無常樂無樂等。常樂觀察如是諸對治門，既是淨無垢稱王之所用治，故不近也。既約三身論滅不滅，故四悉感應亦須深明，多番釋者，良由此也。

In explaining that not [proclaiming] extinction brings harm, there are two parts: first, explaining the reasons for proclaiming [extinction]; second, correlating and explaining harm and benefit by means of the four siddhāntas. Here, [the explanation] is provisionally given in terms of the nirmāṇabuddha. From “due to this, sentient beings” to “the two goods are harmed and do not arise”: because extinction is not proclaimed, for those who are indolent, neither the two goods of the true [realm] nor the middle [realm] arise or grow; views and thoughts that have already arisen are still not severed, so how could afflictions distinct [from them] that have not yet arisen be severed? Because afflictions are not severed, only harm is done to the two goods of the true and the middle. What has already arisen, what has not yet arisen, and so forth are analyzed in full as in the notes to the seventh fascicle of the Cessation and Contemplation. Next, from “if one relies upon” to “supreme truth”: this correlates and explains proclaiming extinction by means of the four siddhāntas; therefore, proclaiming extinction has the benefits of the four siddhāntas. Because of proclaiming extinction, good arises and evil is eradicated; thus the four siddhāntas are divided to correspond to good and evil. Regarding “the supreme truth eradicates the unarisen” and so forth: the supreme truth siddhānta can see the middle way and can destroy ignorance; therefore, ignorance is called the evil not yet arisen. Regarding “counteraction eradicates evil already arisen”: generally speaking, counteraction cures present evil. Regarding “the worldly [siddhānta] causes unarisen good to arise”: joyful aspiration is at the beginning, and its aiming mind is distant, just as hearing the Dharma gives rise to joy, so that subtle good will arise. Furthermore, the worldly [realm] consists of the aggregates and sense-entrances; if the aggregates and sense-entrances are transformed, the dharmakāya is revealed; therefore, the dharmakāya is called the good not yet arisen. Furthermore, at the time of joyful aspiration, the roots of good have not yet arisen, and their arising through this is called making the unarisen arise. Regarding “for the sake of persons causes good already arisen to arise”: the true truth viewed from the middle is called good already arisen; even if it has not yet arisen, viewed from the middle it is distant, so from its proximity it is called “already”. Regarding “furthermore, the worldly [siddhānta] eradicates evil already arisen”: this is further explained from proximity; it merely removes present reckonings, which can be known. Regarding “counteraction eradicates the unarisen”: because the path of counteraction is long. The passage below from “like the five aggregates of dhyāna” explains the preceding worldly [siddhānta]: as when practicing dhyāna, in order to eradicate the evil of desire, the aggregate of form arises and can eradicate the aggregate of desire; viewing realm against realm is called worldly; therefore, the aggregates of the desire realm are called evil already arisen. Corresponding to this, formless removes form, emptiness removes the three realms, and the middle eradicates transformation [birth-and-death]; with respect to the aggregate of their corresponding station, all are called already arisen, and cultivating the higher to eradicate the lower is called eradicating what has already arisen. Counteraction curing the unarisen is not explained again in the text, but although the name counteraction is the same, it extends all the way to equal enlightenment. The Mahāparinirvāṇa-sūtra in the section on the assembly of upāsakas says: permanent, impermanent, pleasant, unpleasant, and so on. Constantly delighting in contemplating such gates of counteraction—since this is what is used as counteraction by the king of Pure Stainless Fame (Vimalakīrti), it is not near. Since extinction and non-extinction are discussed in terms of the three bodies, stimulus and response in the four siddhāntas must also be profoundly understood; that it is explained in multiple passes is precisely due to this.