法華文句記 6.43

6.43

「不覺不知」下約於四諦釋此四句，但初舉文應具列四句，但是文略，於中為三：初約凡釋，次約位釋，三約三世。初文又三：謂標、釋、結。初文者，「都不言」下標苦也。「火」者，三界五濁八苦也。「不解火」下標集也，火本能燒如集招苦。「既不知」下標失道也，既不畏傷故云不驚，傷即失也。「不慮斷」下標失滅也，無道諦身慧命亦斷。「眾生」下釋前四句，陰必是苦釋前有苦，既全不覺即不識苦。「不知」去釋前集也，「四倒三毒」釋前有集，既全不知故不識集。三毒修惑，四倒見惑。「既不」下釋失道滅，由不知苦集，故道滅俱失。「不識惑」者，不識集也，既不識集不憂慮苦。「惑侵法身」失道諦也，必損慧命失滅諦也。「如是」下結。「以不聞」下次寄位釋者，於中先以初二句二重順釋，次以後兩句反釋。初文先以二句對於聞思，應云不覺聞思，不知修慧，但是文略。次以兩句進約聖位。次反釋者，應云無見諦故不驚，無思惟故不怖，文中反釋，故云「見諦故驚悟」等也。此明四諦觀成，見思兩惑究竟盡也。以惑盡故四諦全顯，初得見諦迷悟創分，如久迷初正故云驚悟，復更厭怖迷途方盡。次約三世者，不云過去及以集者，現觀未苦由於現集，又觀現苦由過去集，如因緣中名為輪迴，雖論三世正觀現苦，以斷現集，今當苦息，故知不覺現苦即苦集俱迷，由此能招未來世苦，既迷苦集理無道滅，舉二世苦以攝三世，具如引文，亦秖以苦而攝於集。然前三釋，雖復約凡約位等三，總而言之，並是迷諦，以迷諦故八苦逼身。「五識」等者，「逼」近也。濁在五識名之為近，以切己故名為「逼身」。同時意識俱受苦境，非初剎那未分別時，又秖此五識體是異熟八苦故也。近豈過此，故此同時安能厭患？故此心王心所不能以此意識成觀，唯能分別以成三受，三受義成故云切己，逼甚故切。故一一苦皆由五識以對於境，次至第六而重分別，復立苦因何能生厭？

From "they are neither aware nor conscious" downward, these four phrases are explained in terms of the four truths. While the initial citation should fully list the four phrases, the text is merely abbreviated. Here there are three parts: first, explaining in terms of ordinary beings; next, explaining in terms of stages; third, in terms of the three times. The first text also has three: namely, the statement, the explanation, and the conclusion. In the first text: from "not speaking at all" downward states suffering. "Fire" means the three realms, the five defilements, and the eight sufferings. From "not understanding the fire" downward states the cause of suffering: fire naturally burns, just as the cause brings on suffering. From "since they do not know" downward states the loss of the path: since they do not fear injury, it is said they are "not alarmed," injury meaning loss. From "not thinking of severing" downward states the loss of cessation: without the path-truth, the body of the life of wisdom is also severed. From "sentient beings" downward explains the preceding four phrases: the aggregates are inevitably suffering, explaining that previously there is suffering; since they are wholly unaware, they do not recognize suffering. From "do not know" onward explains the preceding cause of suffering: "the four inversions and the three poisons" explains that previously there is the cause; since they wholly do not know, they do not recognize the cause of suffering. The three poisons are the afflictions of cultivation, and the four inversions are the afflictions of views. From "since they do not" downward explains the loss of path and cessation: due to not knowing suffering and its cause, both path and cessation are lost. "Not recognizing affliction" means not recognizing the cause; since they do not recognize the cause, they do not worry about suffering. "Affliction invading the dharmakāya" is the loss of the path-truth; inevitably harming the life of wisdom is the loss of the truth of cessation. From "such as this" downward is the conclusion. From "because of not hearing" downward, next provisionally explaining in terms of stages: here it first gives a two-layered direct explanation with the first two phrases, and next gives a reverse explanation with the last two phrases. The first text first pairs the two phrases with hearing and thinking: it should say "not aware of hearing and thinking, not knowing wisdom from cultivation," but the text is merely abbreviated. Next, with two phrases, it proceeds to the noble stages. Next, regarding the reverse explanation: it should say, "Because there is no seeing of the truths, they are not alarmed; because there is no thinking, they are not terrified." In the text it is explained reversely, hence it says "Because of seeing the truths they are alarmed into awakening," and so forth. This clarifies that the contemplation of the four truths is perfected, and both afflictions—views and thoughts—are completely ended. Because afflictions are ended, the four truths are fully revealed; upon first attaining the seeing of the truths, delusion and awakening are initially divided, like an initial correction after long delusion, hence it is called "alarmed into awakening"; and by further dreading and fearing it, the deluded path is finally exhausted. Next, in terms of the three times: the reason it does not mention the past or the cause is that the present contemplation of future suffering is due to the present cause, and again, contemplation of present suffering is due to past cause, as in conditioned arising it is called saṃsāra; although discussing the three times, it correctly contemplates present suffering in order to sever the present cause, so that now future suffering will cease. Hence we know that being unaware of present suffering means being deluded about both suffering and its cause, which can thereby bring about suffering in future lifetimes. Since they are deluded about suffering and its cause, in principle there is no path or cessation. Mentioning the suffering of two lifetimes subsumes the three times; it is fully as cited in the text, also simply using suffering to subsume the cause. Yet the previous three explanations, although being three in terms of ordinary beings, stages, and so forth, speaking generally, are all delusion regarding the truths; because they are deluded regarding the truths, the eight sufferings press upon their bodies. "The five consciousnesses" and so forth: "press" means press close. Defilement in the five consciousnesses is called close; because it cuts to oneself, it is called "pressing upon the body." The simultaneous mental consciousness together experiences the painful object, not at the first instant when there is no discrimination yet; furthermore, it is simply that the essence of these five consciousnesses is the eight sufferings of maturation. How could anything be closer than this? Therefore, at this simultaneous moment, how could they feel revulsion? Hence this king of mind and mental factors cannot use this mental consciousness to accomplish contemplation, but can only discriminate to form the three feelings; when the meaning of the three feelings is formed, it is called "cutting to oneself"; pressing severely, it is sharp. Hence each and every suffering is due to the five consciousnesses confronting objects, and next reaching the sixth to discriminate repeatedly, further establishing the cause of suffering—how could revulsion arise?