法華文句記 8.185

8.185

「十七云凡聖俱有三受」者，恐文誤，文在第十。文云：「亦有畏懼者過於異生及以聖者，以有畏故即具三受。」亦云五受，五受即憂、喜、苦、樂、捨。又有五受全是三受，謂未得樂受已得樂受、已生苦受未生苦受、不苦不樂受。但聖人不以心受，故有凡聖之別，亦是借彼《婆沙》分別。四聖為聖、六道為凡，十界不同以成別義。「今經」去即圓教也。「念佛」者，觀受為法界，故云「是念法佛」等也。由能觀別得諸教名，所觀五受其相不別，故持經者應觀三受，故云「能受諸惡行」等。「鎧」者甲也。

As for 'the seventeenth says that commoners and sages both have three feelings,' this is likely an error in the text; the passage is in the tenth [fascicle]. The text says: 'There are also those with fear who surpass ordinary worldlings as well as sages; because there is fear, they are endowed with the three feelings.' It also mentions five feelings; the five feelings are grief, joy, suffering, pleasure, and equanimity. There are also five feelings that are entirely the three feelings, namely: not yet obtained pleasure-feeling, already obtained pleasure-feeling; already arisen suffering-feeling, not yet arisen suffering-feeling; and neither-suffering-nor-pleasure feeling. But sages do not experience it with the mind; hence there is the distinction between commoners and sages, which is also a differentiation borrowed from that Vibhāṣā. The four sages are the holy, and the six paths are commoners; the ten realms differ, thereby forming distinct meanings. From 'the present sūtra' onward, it is the perfect teaching. 'Mindful of the Buddha' means contemplating feeling as the dharma-realm; hence it says 'this is mindfulness of the Dharma Buddha,' and so forth. Because of differences in the capacity to contemplate, various teaching names are obtained; the five feelings that are contemplated do not differ in their characteristics. Therefore, holders of the sūtra should contemplate the three feelings; hence it says 'able to endure all evil deeds,' and so on. 'Armor' means cuirass.