法華義疏 4.190

4.190

「貧窮無福慧」下，第二、別明見有無。初明見無謂無福無慧也。然雖行有所得福慧，望道言之，終是無福慧耳。故《大品》云「有所得者無道無果」。「入生死嶮道」下，此明見有也。上見無福無慧有二種無，今見苦果苦因二種有也。初、明見苦果，亦乘上文以無福慧資糧故入生死嶮道，致令眾生苦果相續也。「深著於五欲」者，此明見苦因也。又前入生死嶮道行苦因得苦果，今於苦果上更造苦因。苦因有二：初愛、次見。深著於五欲者，正是愛也。三界煩惱通名為欲，以染著性，故《成論》云「羅漢斷三界欲」也。言深著者，以有所得見五欲決定有實，然後著之，所以為深也。「如犛牛愛尾」者，犛牛以癡故愛尾，眾生以癡故起愛。又由愛尾故為人所得而遂害之，故愛尾是害身之具。眾生愛五欲故備受眾苦，故《龍樹傳》云「欲為禍本，眾惡之原，敗德危身皆由此起；吾若得脫，誓當出家」也。「以貪愛自蔽」者，上明由癡起愛，今明愛功用也。愛有二力：一、感生死苦；二、迷境障智。前明入生死嶮道，謂感生死苦，今明迷境障智，以愛覆心所以障慧。「盲瞑無所見」，謂迷境也。「不求大勢佛」者，深著五欲謂病人也。大勢佛者，佛有大勢力能斷眾生愛病，謂良醫也。「斷苦法」者謂平等大慧，則良藥也。眾生以愛覆心盲無所見，不知貪愛是病，又不識佛為良醫、法為妙藥也。

From "poor and destitute, without merit or wisdom" down is the second part: specifically explaining how [the Buddha] sees nonexistence and existence. First, explaining how he sees nonexistence means that they lack merit and lack wisdom. However, even though they practice meritorious and wise deeds with grasping, in view of the Path, it is ultimately an absence of merit and wisdom. Thus the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra states: "Those who possess grasping have neither the Path nor its fruition." From "entering the perilous paths of birth and death" down, this explains his seeing existence. Above, seeing the lack of merit and the lack of wisdom constituted two kinds of nonexistence; now, seeing suffering's fruition and suffering's cause constitutes two kinds of existence. First, explaining his seeing suffering's fruition: this also follows upon the previous text, where through lacking the provisions of merit and wisdom they enter the perilous paths of birth and death, causing the fruits of suffering to continue uninterrupted for sentient beings. "Deeply attached to the five desires": this explains his seeing suffering's causes. Furthermore, previously, by entering the perilous paths of birth and death, they practiced the causes of suffering and obtained its fruits; now, on top of suffering's fruits, they further generate suffering's causes. Suffering's causes are twofold: first is craving, and second is wrong view. Being deeply attached to the five desires is precisely craving. The afflictions of the three realms are generically termed "desire" because their nature is tainted attachment; thus the Chengshi lun states: "Arhats sever the desires of the three realms." Saying "deeply attached" means that through a view based on grasping they take the five desires as definitely real, and then become attached to them; hence it is called "deep." "Like a yak cherishing its tail": a yak cherishes its tail out of delusion; sentient beings give rise to craving out of delusion. Furthermore, because it cherishes its tail, it is captured by people and ultimately killed; thus cherishing its tail is the means by which its body is harmed. Because sentient beings cherish the five desires, they undergo all kinds of suffering; hence the Biography of Nāgārjuna states: "Desire is the root of calamity and the source of all evils; ruin of virtue and endangerment of life all arise from this. If I can gain liberation, I vow to leave home." "Blinding themselves with greedy craving": above explained that craving arises from delusion; now it explains the function of craving. Craving has two powers: first, inducing the suffering of birth and death; second, being deluded about objects and obstructing wisdom. The previous text explaining their entering the perilous paths of birth and death referred to inducing the suffering of birth and death; now, explaining their being deluded about objects and obstructing wisdom, because craving shrouds the mind, it obstructs wisdom. "Blind, in darkness, seeing nothing" refers to being deluded about objects. "Not seeking the Buddha of great power": being deeply attached to the five desires refers to the sick person. The Buddha of great power is the skilled physician, because the Buddha possesses great power and can sever sentient beings' sickness of craving. The "dharma that severs suffering" refers to equal, great wisdom, which is the wondrous medicine. Sentient beings shroud their minds with craving and are blind, seeing nothing; they do not know that greedy craving is a disease, nor do they recognize the Buddha as the skilled physician and the Dharma as the wondrous medicine.