法華義疏 6.126

6.126

就文為二：前明貪過，次辨慳失。狼獸多貪，是以經云「貪狼於財色」。狐獸亦貪而性多疑，是故經云「狐疑」，即借此獸以喻疑也。今正辨貪而明疑者，又多貪之人欲求名利前生疑心，為得與不得？是故就貪使則明有疑。野干亦貪而性復諂曲，以貪求之人多好諂曲，是以明貪而復辨諂。「咀嚼」者，正辨貪相，乃備貪五塵而貪味為主，故偏說之。「踐蹋」者，貪無道理、饕餮無厭，義同踐蹋也。「䶩齧」者，六根起貪取境深重，如䶩齧也。「死尸」者，所貪五欲不淨臭穢，譬彼死尸也。「骨肉狼籍」者，貪取積聚其事眾多，如狼籍也。「由是群狗」下，第二，明從貪起慳。慳者非一，譬同群狗也。「競來搏撮」者，慳心保悋義同搏撮。又多得名利處如骨肉狼籍，競於名利義同搏撮也。貪無飽厭如飢羸，懼不稱意如慞惶，觸境皆貪四方引取如處處求食也。「鬪諍摣掣」者，前明從貪起慳，今辨因慳貪更起嗔使。貪性引取，慳則悋保，二義相反，境不順心則起嗔諍，故言鬪諍。競牽向己故曰摣掣。「啀喍嘷吠」者，鬪諍起於身業，今明起於口業，從慳貪二使故起身口兩瞋也。此並序群狗之事，非前三獸譬也。

Regarding the text, there are two parts: first, explaining the fault of greed; second, discerning the detriment of stinginess. Wolves are excessively greedy beasts, hence the sūtra says: "greedy like wolves for wealth and sex." Foxes are also greedy beasts, yet by nature are prone to doubt, which is why the sūtra says "fox-like doubt"; this animal is borrowed to serve as a metaphor for doubt. That it now explains doubt while directly discerning greed is because greedy people seeking fame and gain first give rise to doubt: will they obtain them or not? Therefore, in terms of the underlying drive of greed, doubt is explained as being present. Jackals are also greedy, yet by nature are also devious and flattery-prone; because people who greedily seek often favor flattery and deviousness, greed is explained and then deviousness is also discerned. "Chewing" directly discerns the mark of greed, which encompasses greed for all five dusts with greed for flavors being primary, and is thus singled out. "Trampling underfoot" means that greed lacks principle and is gluttonous without satiety, having the same meaning as trampling. "Gnawing" means that the six faculties give rise to greed and grasp objects deeply and heavily, like gnawing. "Dead corpses" means that the five desires coveted are impure and foul-smelling, likened to those dead corpses. "Bones and flesh scattered about" means that greedy grasping and accumulation are manifold, like things strewn about. From "Because of this, packs of dogs" downward is the second [part], explaining stinginess arising from greed. Those who are stingy are not just one, likened to a pack of dogs. "Vying to come, seizing and snatching" means that the stingy mind cherishes and begrudges, which has the same meaning as seizing and snatching. Furthermore, places where much fame and gain are obtained are like bones and flesh scattered about; vying for fame and gain has the same meaning as seizing and snatching. Greed without satiety is like hunger and emaciation; fear of not having one's desires met is like panic; coveting whenever encountering objects and pulling them in from all four directions is like seeking food everywhere. "Quarreling and grabbing" means that previously it was explained that stinginess arises from greed, whereas now it discerns that on account of stinginess and greed, the underlying drive of anger further arises. The nature of greed is pulling and taking, whereas stinginess is begrudging and keeping; these two meanings are opposed, and when objects do not accord with one's mind, angry quarreling arises; hence it says "quarreling." Vying to pull toward oneself is called "grabbing." "Snarling and barking": quarreling arises from bodily karma, whereas now it explains it arising from verbal karma; from the two underlying drives of stinginess and greed, both bodily and verbal anger arise. These all recount the actions of the pack of dogs, not the parable of the previous three beasts.