法華文句記 10.188

10.188

從「諸師」下說呪義者，初文者，王名異故息惡生善。次文者，即以相應謂為生善，雖有治罪之言正令順教。第三文者，密治即對治也。第四文三：先明呪意，次引事釋成，三「呪亦如是」下重牒結前，具足四法成第一義，以密具四為稱理也。初病愈世界，罪除對治，生善為人，道合第一義。三「惡世」下來意可知。故知此與生公永異，注家云「贊」，未損大儀終不及護。

Regarding the explanation of the meaning of spells from 'The various masters' downward: In the first text, because the kings' names differ, they quell evil and generate good. In the next text, taking correspondence itself as generating good, although there are words about curing transgression, their primary aim is to induce compliance with the teaching. In the third text, secret curing is the therapeutic [siddhānta]. The fourth text has three parts: first, clarifying the intent of spells; next, citing events to explain and substantiate it; third, from 'Spells are also like this' downward, re-iterating and concluding the preceding, where possessing the four dharmas constitutes the supreme truth, for secretly possessing the four accords with principle. First, the curing of disease is the mundane; the elimination of guilt is the therapeutic; generating good is for the individual; and harmony with the Way is the supreme truth. Third, from 'In an evil age' downward, the purpose of coming can be known. Therefore, we know this is completely different from Master Dao Sheng. What the commentator calls 'aid' does not violate the great dignity, but in the end does not match [the meaning of] 'protection'.