法華文句記 10.8

10.8

「法本不生故無可滅」，是寂滅義。云「唱滅」者，此唱寂滅，是滅生之滅非即生之滅，即生之滅是不滅故，當知此滅名為不滅。法身常住無滅不滅，今言寂滅義當唱滅。「何者」下釋唱滅意，為不了者而云寂滅，若了寂滅還指於生。若全指於生，於懈怠者無利，故須唱滅。三「若言」下，以《瓔珞》中寂照帖釋。然彼經中以照寂為等覺，以寂照為妙覺，彼約別教教道以說，故分二句以對二位。今借別教極果之名，以通初後而釋圓教不滅而滅。四「夫法身」下，釋唱滅義。由唱滅故智生惑滅，此約事理相對論也。「若迷心」等者，一往觀語似同報身，其意則別。此中正明所滅之惑為法身體，體有生滅良由於智，故寄能顯以彰所顯。五「滅惑」下，次判圓別。別教尚屬無常之滅，以十住中同於小乘，滅三界惑方生出假俗智之解，入中亦然。今約圓教故唱寂滅。「此之」等者，雖別圓不同並名生滅，雖俱生滅悉約理性。六「若無」等者，明唱滅之緣。意云：從迷從解故云「迷解」，剋論但以解為唱緣，別圓俱是從迷生解故也。

"Dharmas originally do not arise, and therefore there is nothing to be extinguished" is the meaning of tranquil extinction. Saying "proclaims extinction" refers to this proclamation of tranquil extinction; it is an extinction that extinguishes arising, not an extinction identical to arising. Since the extinction identical to arising is non-extinction, you should know that this extinction is called non-extinction. The dharmakāya constantly abides and has neither extinction nor non-extinction; now, speaking of tranquil extinction corresponds in meaning to proclaiming extinction. From "Why is this?" downward explains the intention of proclaiming extinction: for those who do not understand, it speaks of tranquil extinction; if one understands tranquil extinction, it turns back to point to arising. If it entirely pointed to arising, there would be no benefit for the indolent; hence it must proclaim extinction. Third, from "If one says..." downward, it correlates and explains using "tranquil and illuminating" from the Yingluo [jing]. However, in that sūtra, illuminating the tranquil is taken as equal enlightenment, and tranquil and illuminating is taken as wondrous enlightenment. That is spoken in terms of the teaching path of the separate teaching, so two lines are divided to correspond to the two stages. Now, borrowing the terms of the ultimate fruit of the separate teaching to apply across the initial and the final, it explains the perfect teaching's being extinguished while not being extinguished. Fourth, from "Now, the dharmakāya..." downward explains the meaning of proclaiming extinction. Due to proclaiming extinction, wisdom arises and delusion is extinguished; this is discussed in terms of the mutual contrast of phenomena and principle. As for "If the deluded mind..." and so on: viewed superficially, the phrasing seems the same as the saṃbhogakāya, but its intention is distinct. Here it specifically clarifies that the delusion being extinguished is the essence of the dharmakāya; that the essence has arising and extinction is truly due to wisdom, so it relies on that which reveals to make manifest that which is revealed. Fifth, from "Extinguishing delusion..." downward, it next evaluates the separate and perfect. The separate teaching still belongs to impermanent extinction, because in the ten abodes, identical to the Hīnayāna, only after extinguishing the delusions of the three realms does the understanding of conventional wisdom emerging into provisionality arise, and entering the middle is also like this. Now, in terms of the perfect teaching, it proclaims tranquil extinction. As for "This..." and so forth: although the separate and perfect are not the same, both are called arising and extinction; though both are arising and extinction, all are in terms of the nature of principle. Sixth, from "If there were no..." downward clarifies the conditions for proclaiming extinction. The idea is: coming from delusion and coming from understanding, it therefore says "delusion and understanding." Speaking strictly, it only takes understanding as the condition for proclamation, because in both the separate and perfect teachings understanding arises from delusion.