法華義疏 6.105

6.105

此譬之興，還譬〈方便品〉五濁文耳。〈方便品〉中兩處皆前明起愛後辨起見，初文云「深著於五欲癡愛故生惱」，謂起愛也；「入邪見稠林若有若無」等，謂起見也。後文云「深著於五欲如犛牛愛尾」，謂起愛也；「深入於邪見以苦欲捨苦」，謂起見也。〈方便品〉既前明於愛、後辨於見，蓋是法說明愛見前後，今此品中還譬上義，故前明怪鳥毒虫以譬於愛，夜叉惡鬼譬彼見也。是以此文不依斷惑前後，亦不依起惑次第，以此釋文，煥然可明也。

The arising of this parable precisely illustrates the passage on the five turbidities in the Expedient Means Chapter. In the Expedient Means Chapter, in both places it first explains the arising of craving and afterward distinguishes the arising of views. The earlier passage says: "Deeply attached to the five desires, due to foolish love they generate affliction"—this refers to the arising of craving; "Entering the thicket of wrong views, whether of existence or non-existence, etc."—this refers to the arising of views. The later passage says: "Deeply attached to the five desires, like a yak cherishing its tail"—this refers to the arising of craving; "Deeply entering into wrong views, wishing to abandon suffering through suffering"—this refers to the arising of views. Since the Expedient Means Chapter first explains craving and afterward distinguishes views, that was the exposition of the Dharma explaining the sequence of craving and views; now in this chapter it again illustrates the meaning above. Therefore, it first explains the strange birds and poisonous insects to illustrate craving, and the yakṣas and evil demons illustrate those views. For this reason, this passage does not rely on the sequence of severing afflictions, nor does it rely on the sequence of generating afflictions; when this passage is explained in this way, it is brightly clear.