法華義疏 4.61

4.61

From "If I encounter sentient beings" downward is the second section, resolving doubts. The purpose of this passage has a distant and a proximate aspect. The distant aspect is: the preceding section explained that all the teachings expounded were meant to reveal the ekayāna and cause sentient beings universally to attain Buddhahood; if so, why did the Tathāgata not expound the One for all people? The proximate aspect arises from the original vows above: since in the past he made a vow to cause all to attain Buddhahood, and now fulfills this original vow, why did he expound the three and not immediately expound the One upon first appearing in the world, expounding the One only now? This section comes in order to explain this meaning. In the text there are four parts: 1. explaining that he could not universally expound the ekayāna for all; 2. explaining the reason why he could not expound the One; 3. explaining that since he could not expound the One, he expediently expounded the three; 4. explaining that although he expounded the three, it was ultimately to reveal the One. "If I encounter sentient beings, I would instruct them all with the Buddha Path": this first half-line cites the objection, hypothetically supposing that upon encountering sentient beings he would immediately expound the One. The second half-line explains that this would cause harm without benefit, involving three faults in all: first, the fault of confusion through matching small capacity with a great teaching; second, the error of dull faculties going astray regarding the teaching and being confused about the principle; third, the transgression of slander through non-belief. From "I know that these sentient beings" downward is the second part, explaining the reason why he could not expound the One. Not being able to expound the One has two meanings: 1. knowing that sentient beings lack roots of goodness; 2. knowing that sentient beings have roots of evil. These two meanings are used to explain the three faults of lack of wisdom, confusion, and so forth. "Lacking roots of goodness": having never cultivated the goodness of non-apprehension as the root of bodhi, these sentient beings therefore do not faithfully understand the One. From "Deeply attached to the five desires" downward is the second part, explaining that sentient beings have roots of evil. In the text there are two parts: first, explaining the presence of the evil of craving; second, explaining the presence of the evil of views. The reason for specifically explaining craving and views is that these two completely encompass all afflictions (kleśas). Moreover, householders mostly give rise to craving, while non-Buddhist renunciants mostly give rise to views. Furthermore, the hordes of Māra delight in saṃsāra and so give rise to craving, whereas non-Buddhists cling to views and so give rise to views. In addition, craving is a long-practiced affliction, whereas views are newly arisen delusions. Although all sentient beings possess both craving and views of the three realms, craving is mostly active, whereas views arise only when encountering false teachers. Furthermore, the affliction of craving is called a single fault; non-Buddhists and others, having the delusion of craving, give rise to views on top of it, which is to give rise to a fault upon a fault. It is for this reason that craving and views are explained. Within explaining craving, it is divided into two sections: 1. discerning the cause of craving; 2. explaining the fruit of craving. "Deeply attached to the five desires": this is the locus where craving arises, identifying the objects of craving. "Giving rise to vexation through foolish craving": the reason they crave the five desires is that craving arises due to folly. As the Nirvāṇa [Sūtra] says, "Delusion gives rise to greed"; and as the Vimalakīrtinirdeśa says, "From ignorance and craving, my illness arises." "Vexation" explains that present vexation is produced from the cause of craving, namely, by condition of craving causing bodily and mental vexation, or vexing oneself and vexing others. Thus folly is the cause of craving, and vexation is the fruit of craving. From "By reason of the various desires" downward: the above explained the arising of vexation, referring to present retribution; from here downward, it explains the production of the latter two retributions.