法華經義記 5.3

5.3

「見諸眾生」此下是第二，即合上第二長者見火譬，明如來見眾生為五濁所惛也。譬中本有三段：第一是能見，第二是所見，第三起悲愍之心。今合此三段，「見諸眾生」此一句，即合上第一能見，上言「長者見」。「為生老病死」此下即合第二所見，上言「是大火從四面起」，但〈方便品〉法說中備明五濁，上開譬中止言「大火從四面起」，此語是總；今此合譬中備明八苦，然五濁八苦等皆是煩累之法。今合譬中備明八苦者，「生老病死」即是四苦，「五欲財利」即是愛別離苦。何以知之？正由五欲財貨離必生苦也。「貪著追求」即是求不得苦，凡有二種，一者物昔屬我，今日忽失為追求，亦是求不得苦；二者昔來未有，今求不得，亦是求不得苦也。「後受地獄畜生餓鬼之苦」，此是怨憎會苦。「若生天上」此下，更舉前苦明五盛陰苦也。「眾生沒在其中」下，是第三即合上起悲愍之心，上言「即大驚怖」乃至「無求出意」，今此中言「雖遭大苦不以為患」，若以苦為患便求出苦，既不以苦為患，故知無求出意。此中言「東西」者非上東西，但南北為縱，東西為橫，一切眾生皆橫理用心，喻若東西也。終日自勞，然失避苦之方，故言「馳走」也。

From “Seeing sentient beings” onward is the second, applying the second parable above of the elder seeing the fire, explaining that the Tathāgata sees sentient beings bewildered by the five turbidities. Within the parable, there were originally three sections: first, that which can see; second, that which is seen; third, giving rise to a mind of pity and compassion. Now, applying these three sections: the phrase “Seeing sentient beings” applies the first above, that which can see, where it stated above “the elder saw.” From “by birth, old age, sickness, and death” onward applies the second, that which is seen, where it stated above “this great fire arose from the four sides.” However, in the exposition by dharma in the “Chapter on Skilful Means,” the five turbidities were fully explained; in the unfolding of the parable above, it merely said “the great fire arose from the four sides,” which is a general statement; now, in this application of the parable, the eight sufferings are fully explained. However, the five turbidities, the eight sufferings, and the like are all phenomena of defilement and burden. Now, in fully explaining the eight sufferings in this application of the parable: “birth, old age, sickness, and death” are the four sufferings; “the five desires, wealth, and profit” is the suffering of separation from what is loved. How is this known? It is precisely because separation from the five desires, wealth, and goods inevitably produces suffering. “Greedy attachment and pursuit” is the suffering of not getting what one seeks; generally speaking, there are two kinds: first, an object previously belonged to oneself, and suddenly losing it today, one pursues it, which is also the suffering of not getting what one seeks; second, one never had it before, and now seeks it but does not obtain it, which is also the suffering of not getting what one seeks. “Afterwards receiving the sufferings of the hells, beasts, and hungry ghosts” is the suffering of encountering what is hated. From “if born in the heavens” onward, it further adduces the previous sufferings to explain the suffering of the five clinging-aggregates. From “sentient beings are submerged in their midst” onward is the third, applying the giving rise to a mind of pity and compassion above, where it said above “he was greatly alarmed and frightened” down to “having no intention of seeking to get out”; now here it says “although encountering great suffering, they do not consider it an affliction.” If they considered suffering an affliction, they would seek to get out of suffering; since they do not consider suffering an affliction, we know they have no intention of seeking to get out. Here, the mention of “east and west” is not the east and west above; rather, north and south represent the vertical, while east and west represent the horizontal. All sentient beings apply their minds contrary to principle, which is compared to east and west. Toiling themselves all day long, yet missing the method to avoid suffering, it therefore says “running around.”