妙法蓮華經文句 5.56

5.56

「樂著嬉戲」，著見名嬉，著愛名戲；又耽湎四見名嬉，唐喪其功名戲，著愛亦爾；耽湎五塵名嬉，空無所獲名戲，空生徒死而無厭離，如彼兒戲。「不覺不知」者，都不言有火名不覺，不解火是熱法名不知，既不知火熱，不畏傷身，名不驚，不慮斷命故不怖，眾生全不覺五陰、八苦，不知四倒、三毒，既不識惑云何憂慮？惑侵法身傷於慧命，如是不覺於苦、不知於集、不驚傷道、不怖失滅，以不聞四諦教則無聞慧名不覺，不得思慧名不知；不得見解名不覺，不得思惟解名不知。見諦即驚悟，思惟即厭怖。又不覺現在苦，不知未來苦，故下文云「現受眾苦，後受地獄等苦」即此義。「逼身」者，五識也；心者，意識，心王也。身為八苦所逼而心不厭惱也。亦云曾種大乘功德，是法身智慧為體，體為四倒所逼，而不知不覺。「心不厭患」者，不厭無常之苦，不患煩惱之集也。「無求出意」者，不修道求滅也。今謂火宅本譬五濁，嬉譬見濁，戲譬煩惱濁，不覺不知、不驚不怖譬眾生濁，火來逼身苦痛切已譬命濁，心不厭患無求出意譬劫濁，此與五濁相當（云云）。

"Fond of playing and sporting": clinging to views is called playing; clinging to craving is called sporting. Furthermore, indulging in the four views is called playing, while futilely losing one's efforts is called sporting; clinging to craving is also like this. Indulging in the five sensory objects is called playing, while coming away empty-handed is called sporting. Living in vain and dying futilely without revulsion or renunciation is like those children's games. "Neither perceiving nor knowing": not even speaking of the existence of fire is called not perceiving; not understanding that fire is of a hot nature is called not knowing. Since they do not know the heat of fire, not fearing injury to the body is called not being alarmed; not considering the severing of life is called not being terrified. Sentient beings completely fail to perceive the five aggregates and eight sufferings, and do not know the four inversions and three poisons; since they do not recognize afflictions, how could they worry? Afflictions invade the dharma body and injure the life of wisdom. Thus, not perceiving suffering, not knowing accumulation, not being alarmed at injuring the path, and not being terrified of losing cessation—because they do not hear the teaching of the Four Noble Truths, lacking the wisdom of hearing is called not perceiving; not attaining the wisdom of reflection is called not knowing. Not attaining the understanding of vision is called not perceiving; not attaining the understanding of reflection is called not knowing. Seeing the truths brings alarm and awakening; reflecting brings revulsion and terror. Furthermore, not perceiving present suffering and not knowing future suffering corresponds to what the text below says: 'presently receiving manifold sufferings, and later receiving the sufferings of hells and so forth.' 'Pressing upon their bodies' refers to the five consciousnesses; 'mind' refers to mental consciousness, the mind-king. The body is pressed upon by the eight sufferings, yet the mind does not detest them. It is also said that having once planted Mahāyāna merit, which has the wisdom of the dharma body as its essence, this essence is pressed upon by the four inversions, yet they neither know nor perceive it. 'Their minds feel no revulsion or weariness': they feel no revulsion toward the suffering of impermanence, and no weariness toward the accumulation of afflictions. 'Having no intention of seeking to escape': they do not cultivate the path to seek cessation. Now we say: the burning house originally allegorises the five turbidities; playing allegorises the turbidity of views; sporting allegorises the turbidity of afflictions; neither perceiving nor knowing, neither being alarmed nor terrified allegorises the turbidity of sentient beings; the fire pressing upon their bodies and the intense pain allegorises the turbidity of life span; their minds feeling no revulsion or weariness and having no intention of seeking escape allegorises the turbidity of the kalpa. This corresponds to the five turbidities (and so forth).