法華文句記 6.132

6.132

色界火起所燒類中，亦初二句鈍使，次二句利使，然火勢中文略不分利鈍，應須義說，故欲界中亦不分利鈍，今色界亦爾。次明相中方具利鈍，即「相奪」等也。既於禪中起諸見惑，帶見修禪，或禪已見起或禪見俱發，若禪已見或可見存，或復俱失。「所計異」者，具如本劫本見等也。言「默然」者，此準大乘一一禪中各立默然，如初禪中默然第六，乃至四禪默然第五，以著默故失於無漏；依餘經論道以著禪而為默然，或以一心支而為默然。「欲界貪未來定已斷」者，性障未除名伏為斷耳，故惡獸噉時方乃名盡。「欲界」至「如猛焰」等者，煙焰上升以烟過焰，故用譬色。又焰猛煙微如色輕欲重。身等遍於二界四倒，故云四面等也。「亦通」下亦可雙譬二四，故四大皮肉在身四邊，如四面咸苦故云「充塞」。

Among the classes burned by the arising of fire in the form realm, the first two lines are also the dull afflictions, and the next two lines are the sharp afflictions. However, within the text on the force of fire, it does not explicitly differentiate sharp and dull; it ought to be explained in principle, so in the desire realm it also does not differentiate sharp and dull, and now in the form realm it is also like this. Next, in clarifying the aspects, only then are sharp and dull fully present, which is "snatching from one another," and so forth. Since within dhyāna they give rise to various delusions of view, they cultivate dhyāna while retaining views, or dhyāna has ceased and views arise, or dhyāna and views both arise together; if dhyāna has ceased and there are views, views may perhaps remain, or both may be lost. Regarding "the differences in what is conceptualized": it is fully as in the fundamental kalpa and fundamental views, and so forth. Regarding "silence": according to the Mahāyāna, within each single dhyāna, silence is respectively established; for example, within the first dhyāna, silence is the sixth, up to within the fourth dhyāna, silence is the fifth; through attachment to silence, one loses the outflow-free; according to other sūtras and treatises, the Path takes attachment to dhyāna as silence, or takes the limb of one-pointedness of mind as silence. Regarding "craving of the desire realm is already severed in the future-stage concentration": because the inherent obstacle has not been eliminated, suppressing it is merely called severing it; hence, only when evil beasts devour it is it then named exhausted. From "the desire realm" to "like blazing flames," and so forth: smoke and flames rise upward, and because smoke exceeds flames, it is used as a metaphor for form. Moreover, the flames are fierce and the smoke is faint, just as form is light and desire is heavy. The body and so forth pervade the four inversions of the two realms, hence it says "the four directions," and so forth. The passage below starting with "also encompasses" means it may also doubly serve as a metaphor for the two sets of four; thus, the four great elements, skin, and flesh are on the four sides of the body, just as the four directions are entirely suffering, hence it says "filling to capacity."