法華義疏 10.75

10.75

「又無病痛」者，前歎能除心病，此歎能除身病。〈藥王品〉云「此經是閻浮提人病之良藥」，所以然者，此經始末破三種病，一、凡夫；二、小乘；三、菩薩。是故讀者得無病痛。「顏色鮮白」者，上歎離益，今歎得益。「不生貧窮」者，上歎得現報益，此歎得生報益。以一乘備萬德故讀者不生貧窮，以一乘尊極故讀者不生卑賤，一乘理正故讀者形無醜陋。「眾生樂見」者，上明離果，今明得果。「刀杖不加」者，前離內惡，今離外惡。「遊行無畏」，上離內惡中有得有離，今外益中亦有得離。前明離果，今明得果。

"And also free from illness and pain": the previous [passage] praised the ability to eliminate mental illnesses, while this praises the ability to eliminate physical illnesses. The "Former Deeds of Bhaiṣajyarāja Chapter" says: "This sūtra is good medicine for the illnesses of people in Jambudvīpa." Why is this so? From beginning to end, this sūtra destroys three kinds of illnesses: first, ordinary beings; second, the Hīnayāna; third, bodhisattvas. Therefore, the reader attains freedom from illness and pain. "Of fresh and radiant complexion": the above praised the benefit of detachment, while this praises the benefit of acquisition. "Will not be born into poverty": the above praised the benefit of retribution in the present life, while this praises the benefit of retribution in the next life. Because the ekayāna is replete with ten thousand virtues, the reader will not be born into poverty; because the ekayāna is supremely noble, the reader will not be born base; because the principle of the ekayāna is correct, the reader's form will not be ugly. "Sentient beings delight in seeing [them]": the above explained the fruit of detachment, while this explains the fruit of attainment. "Swords and staves will not strike [them]": previously internal evils were avoided, now external evils are avoided. "Wandering without fear": in avoiding internal evils above, there were both attainment and avoidance; now among external benefits, there are also attainment and avoidance. The former explained the fruit of avoidance; the latter explains the fruit of attainment.