法華玄義釋籤 5.33

5.33

次無作者又為四：初得名，次「以迷」下釋相，三「大經」下引證，四「一實」下結名。初文者，從界外理以立名，為對前三立當分義，故云界外理，理實全指界內生死煩惱是也。次釋相中二：先釋者，以迷理故菩提是煩惱，即理性真智菩提。何者是耶？界內見思是也。生死涅槃例此可解。次「即事」下略結。煩惱生死是事，菩提涅槃是中，無始時來任運而然，非久思、非暫念，無有宰主，故云「無誰」。性本自然，故無造作。是故此四，俱名無作。

Next, [the section on] the unconditioned [four noble truths] also has four [parts]: first, the deriving of the name; second, from "by being deluded" onward, explaining the characteristics; third, from "the Great Sūtra" onward, citing proof; fourth, from "the one reality" onward, concluding the name. The first text establishes the name based on the principle beyond the realms. In order to establish its proper role in contrast to the preceding three, it says "the principle beyond the realms"; in reality, the principle fully refers precisely to the birth-and-death and afflictions within the realms. In the second [part], explaining the characteristics, there are two: first, the explanation: because of being deluded about the principle, bodhi is affliction. That is, the true wisdom of the nature of the principle is bodhi. What is this? It is precisely the delusions of view and thought within the realms. Birth-and-death and nirvāṇa can be understood by analogy with this. Next, from "identical with phenomena" onward, it briefly concludes. Affliction and birth-and-death are phenomena; bodhi and nirvāṇa are the middle. Since beginningless time, it has been spontaneously so; it is not due to prolonged deliberation, nor is it due to temporary thought; there is no master or controller, hence it says "no one." Its nature is fundamentally spontaneous, and therefore it is free of deliberate action. Hence all four are called "unconditioned."