法華義疏 4.72

4.72

「深著虛妄法」者，前明從愛起見，今從見更生於愛。虛妄法者謂諸見也。深著此見故名愛也。又佛初出世不能頓拔此見，則說一乘故名深著。又既以此見為好，則為是於見上更生見，謂見取見也。「我慢自矜高」者，恃此諸見舉我自高也。即顯諸外道佛初出世不受一乘之道故也。「諂曲心不實」者，上來從正使生正使，今從正使生於纏垢，諂即六垢之一也。《雜心》云「從見生諂垢」，以起見必是利根人，方能諂曲，鈍人不能也。上明我慢不受佛化，今明諂曲化彼門徒。「於千萬億劫」，第二、明見所得果。以愛為受生之本故下招六趣，見乖於正理故上隔三尊，是以二文明愛見果異也。「如是人難度」者，總此愛見眾生難可以一乘法度之。

"Deeply attached to false and deceptive phenomena": the preceding passage explained that views arise from craving; here it shows that craving is further generated from views. "False and deceptive phenomena" refers to the various views. Deeply clinging to these views is called craving. Moreover, when the Buddha first appeared in the world, he could not eradicate these views all at once and thus could not preach the ekayāna; this is called "deeply attached." Furthermore, since they take these views to be fine, on top of their views they further generate views, which refers to the view of attachment to views. "Arrogant and conceited": they rely on these views to exalt themselves. This reveals that the non-Buddhists, when the Buddha first appeared in the world, would not accept the path of the ekayāna. "Flattering, crooked, and unfaithful in mind": previously, primary afflictions arose from primary afflictions; now, entanglements and taints arise from primary afflictions. Flattery is one of the six taints. The *Saṃyuktābhidharma-hṛdaya* states: "From views, the taint of flattery arises." For one who generates views must be a person of sharp faculties in order to be flattering and crooked; a dull person cannot. The above explained that through arrogance they would not accept the Buddha's transformation; here it explains that through flattery and crookedness they transform their disciples. "For thousands of myriads of koṭis of kalpas": second, this explains the fruits obtained from views. Because craving is the root of taking birth, it summons rebirth downward in the six destinies; because views contravene the correct principle, they block access upward to the Three Honored Ones. Thus, the two passages explain the difference between the fruits of craving and views. "Such people are difficult to save": summing up, such sentient beings of craving and views can hardly be saved through the teaching of the ekayāna.