法華義疏 10.176

10.176

「諸子於後」下，第四、眾生起惑譬。「於後」者，佛去世後也。「飲他毒藥」者，昔習觀既弱還起顛倒，以正觀為自、顛倒為他，故《涅槃》云「自境界者四念處也，他境界者謂五欲也」。心起顛倒目之為飲，能害慧命稱為毒藥。「藥發悶亂宛轉于地」者，起惑因熟名為藥發。惑有二力：一、迷境障智，故言心悶亂；又將死為悶亂。二、感生死流浪六道，如宛轉于地。順教得涅槃如登高山，背化受生死苦故名為地。又受心苦為悶亂，受身苦為宛轉于地也。

From "The sons, in his absence" onward: fourth, the parable of sentient beings giving rise to delusions. "In his absence" means after the Buddha's passing away. "Drank others' poisonous medicine": their past practice of contemplation having grown weak, inverted views arose once again. Taking correct contemplation as "self" and inverted views as "other," the Nirvāṇa [Sūtra] says: "One's own realm is the four foundations of mindfulness; the other's realm is the five desires." Giving rise in the mind to inverted views is designated as "drinking"; that which can harm the life of wisdom is called "poisonous medicine." "When the medicine took effect, they fell into stupor and confusion, rolling about on the ground": when the causes for the arising of delusions mature, it is called "the medicine taking effect." Delusion has two powers: first, blinding them to objects and obstructing wisdom, hence it is said their minds are "in stupor and confusion"—moreover, being on the verge of death is "stupor and confusion." Second, causing the cyclic flow of birth and death wandering through the six destinies, like "rolling about on the ground." Conforming to the teaching to attain nirvāṇa is like climbing a high mountain; turning away from transformation and undergoing the suffering of birth and death is therefore called the "ground." Moreover, suffering mental distress is "stupor and confusion," and suffering bodily distress is "rolling about on the ground."