妙法蓮華經文句 5.56

5.56

"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).