法華義疏 5.286

5.286

「而諸子等」下，第三、傷子之未免。「樂著」者，貪著五欲樂也。「嬉戲」者，貪著五欲無所剋獲也。「不覺不知」者，前樂著即是貪愛，不覺不知所謂無明故，癡愛是生死本也。不覺舍之垂崩，謂不覺無常也。不覺火起，謂不覺眾苦也。一往初不悟稱不覺，始終不悟稱不知，背失宿善為不驚，將殞慧命為不怖。又初不畏無常苦為不驚，始終不畏稱不怖也。「火來逼身苦痛切己」者，上為未受苦眾生作譬，今為受苦眾生設譬。老病死苦燒身為逼身，貪瞋癡燒心為切己。又遭外苦為逼身，受內苦為切己。外苦者謂寒熱打罵，內苦者謂四大不調百一病惱也。「心不厭患無求出意」者，總序二種眾生無有厭生死苦、求欲出三界也。

From 'yet the children' downward is the third part, grieving that the children had not yet avoided [the fire]. 'Taking pleasure in and attached to' means coveting and clinging to the pleasures of the five desires. 'Playing and amusing themselves' means coveting and clinging to the five desires without attaining anything. Regarding 'unaware and unknowing': the preceding 'taking pleasure in and attached to' is craving, and 'unaware and unknowing' is what is called ignorance; therefore, delusion and craving are the root of birth and death. Being unaware that the house is about to collapse means being unaware of impermanence. Being unaware that the fire is starting means being unaware of the myriad sufferings. An initial failure to awaken is called 'unaware'; failing to awaken from beginning to end is called 'unknowing.' Turning their backs on and losing past roots of goodness corresponds to 'not startled'; being about to lose their life of wisdom corresponds to 'not terrified.' Furthermore, initially not fearing the suffering of impermanence is called 'not startled'; not fearing it from beginning to end is called 'not terrified.' Regarding 'the fire approaches their bodies, and agony presses upon them': the preceding was a parable for sentient beings who had not yet received suffering; now it sets up a parable for sentient beings who are receiving suffering. The suffering of old age, sickness, and death burning the body is 'approaching the body'; greed, anger, and delusion burning the mind is 'pressing upon themselves.' Furthermore, encountering external suffering is 'approaching the body'; receiving internal suffering is 'pressing upon themselves.' External suffering refers to cold, heat, beatings, and insults; internal suffering refers to the disharmony of the four elements and the afflictions of the hundred and one diseases. Regarding 'their minds feel no aversion, nor do they intend to seek escape': this collectively recounts that neither kind of sentient being feels aversion to the suffering of birth and death or seeks to escape the three realms.