法華文句記 5.179

5.179

言「更用四悉」者，更却向前銷諸領文。初標三喜為世界者，踊躍即歡喜也。「所以者何」下，以釋身口喜文為為人者，三業相望身口，且從生善說也。亦應從破惡說以為對治，不及意喜破惡義彊，若爾。意喜亦是最能生善，故且一往。次「我從」下以釋意喜為對治者，剋責除疑即破惡義。次以成文為第一義者、真佛子者，由入理故成第一義也。「更約喜心為四悉」者，雖復標三及以三業領之與解，總而言之不出於喜，故單從喜以論四益。「動悅」，世界也。「未曾有」者，明所得喜，即為人也。動覺觀明破昔喜，即對治也。動于形明別理顯，即第一義。「云云」者，令依此文釋四悉相。又通論者，既悅相異常心形俱動，異常故世界，動悅故為人，除疑故對治，入理故第一義。

As for "further employing the four siddhāntas," this goes back again to interpret the various passages of understanding. First, marking the three joys as the mundane [siddhānta]: "leaping for joy" is precisely gladness. From "Why is this?" downward, explaining the text of bodily and verbal joy as the individual [siddhānta]: viewing the three karmas together, body and speech are provisionally spoken of in terms of generating the good. They could also be spoken of in terms of destroying evil as the counteractive [siddhānta], but that does not equal the joy of mind, whose meaning of destroying evil is stronger. If this is so, the joy of mind is also most capable of generating the good, so this is just stated provisionally. Next, from "I, from..." downward, explaining the joy of mind as the counteractive [siddhānta]: reproaching oneself and removing doubt is precisely the meaning of destroying evil. Next, taking the concluding text as the supreme-truth [siddhānta]—"a true disciple of the Buddha"—because he enters the principle, it constitutes the supreme-truth [siddhānta]. As for "further taking the joyful mind as the four siddhāntas": although three [joys] and the understanding and comprehension of the three karmas are marked, generally speaking, they do not go beyond joy; therefore, the four benefits are discussed solely in terms of joy. "Stirred and delighted" is the mundane [siddhānta]. "Unprecedented" explains the joy that is obtained, which is the individual [siddhānta]. Stirring thought and examination explains the destruction of past joy, which is the counteractive [siddhānta]. Stirring the physical form explains the manifestation of the distinct principle, which is the supreme truth. "And so forth" directs one to rely on this text to explain the characteristics of the four siddhāntas. Furthermore, speaking generally, since the marks of delight are extraordinary and both mind and form are stirred: being extraordinary is the mundane [siddhānta]; being stirred and delighted is the individual [siddhānta]; removing doubt is the counteractive [siddhānta]; entering the principle is the supreme-truth [siddhānta].